csmonitor--2020-12-23--‘The truth of history is unbiased’: Ken Makin on race, justice, and hope (audio)

You do not have permission to view this object .
Monitor editors hear from a lot of writers who are eager to break into our pages .
Many of them we just can ’ t accommodate .
But when I opened my email this past June , a proposal from a potential columnist stopped me in my tracks .
No one at the Monitor had ever heard of Ken Makin before he reached out to us .
But as I read through his proposal , I was struck by the feeling that I was talking to a Monitor journalist – @ @ @ @ @ @ @ yet .
By now , of course , many of our subscribers know Ken ’ s work .
He has become a frequent contributor since that initial column on the historical roots of the rage and frustration that we saw spilling onto the streets in the wake of George Floyd ’ s killing .
In this special audio interview , Ken shares a bit about what drew him to the Monitor , his approach to reader empowerment , and how “ the truth of history ” grounds his commentary .
BLURBS & URLS @ @ @ @ @ @ @ loved about Ken Makin ’ s first column was its gentle yet authoritative prodding to look beneath the rage flooding American streets as some protests gave way to looting and property destruction .
Ken used the words of the Rev .
Dr. Martin Luther King Jr. to invite readers to understand where this anger might be coming from .
https : //www.csmonitor.com/Commentary/2020/0605/The-Forgotten-King-Commentary-on-protest-race-and-MLK This exploration of the historic case for capitalizing the “ B ” in Black pushes beyond the discussion of semantics to explore the significance of culture , identity , and belonging @ @ @ @ @ @ @ humanity to what may have otherwise seemed like a purely technical choice .
https : //www.csmonitor.com/Commentary/2020/0612/The-case-for-uppercase-Commentary-on-style-dignity-and-Black-culture Americans may remember Ebenezer Baptist Church as a historical footnote to Dr. King ’ s legacy .
In Ken ’ s latest column , the historic sanctuary comes to life as a living , breathing “ triumph of community and conviction.
” https : //webin.csmonitor.com/Commentary/A-sanctuary-of-social-and-spiritual-justice-Commentary-on-Ebenezer-Church “ Rethinking the News ” is a podcast that aims to make room for constructive conversations across a range of perspectives , and bring Monitor journalism straight to your ears .
To @ @ @ @ @ @ @ new episodes , please visit our page .
This story was designed to be heard .
We strongly encourage you to experience it with your ears , but we understand that is not an option for everybody .
You can find the audio player above .
For those who are unable to listen , we have provided a transcript of the story below .
Samantha Laine Perfas : Welcome to “ Rethinking the News , ” a podcast by The Christian Science Monitor .
Here , we create space for constructive conversations across @ @ @ @ @ @ @ you the information you need to come to your own conclusions .
I ’ m Samantha Laine Perfas , one of the producers .
This episode is part of a special series we ’ re doing for the holidays .
We ’ ll be talking to Monitor reporters .
Some of them have been with us for decades .
Others are new to our ranks .
But they all share the Monitor ’ s vision : to bring a fresh , balanced perspective to their reporting , and to find the humanity and @ @ @ @ @ @ @ Today , we ’ re joined by Monitor columnist Ken Makin .
Ken just started writing for the Monitor this year .
But he ’ s already brought incredible insight into issues like racial justice and the Black experience in America .
He also hosts his own podcast , titled “ Makin ’ a Difference.
” Noelle Swan is editor of the Monitor Weekly , our print magazine .
She and Ken talk about how he and the Monitor found each other , why he thinks the past matters when covering the present @ @ @ @ @ @ @ ’ s looking for hope .
Noelle Swan : This almost never happens .
Well , not like this , anyway .
As an editor , my inbox is pretty much always full of story ideas from freelance writers looking to break into the Monitor .
Some ideas eventually make it into our pages , but most get a polite , ‘ No thanks.
’ But when I opened up my email this past June , I was pretty floored by this one message from this guy named Ken Makin .
As I @ @ @ @ @ @ @ struck by this feeling that I was talking to a Monitor journalist .
We just didn ’ t know him yet .
But by now , of course , many of our subscribers know Ken ’ s work .
He has become a frequent contributor since that initial column , which was on the historical roots of the rage and frustration that we saw spilling onto the streets in the wake of George Floyd ’ s killing .
Ken , I don ’ t know that I ’ ve ever told you just @ @ @ @ @ @ @ our end .
I ’ m curious , what was it about the Monitor that drew you to us ?
Ken Makin : Wow .
I will be remiss if I didn ’ t , you know , say just a deep and profound thank you to Writers of Color on Twitter , which is where I came across the Monitor , and that you all were offering a freelance opportunity .
And as I read up on the Monitor , as I , you know , began to have conversations with you @ @ @ @ @ @ @ to injure no man , '' to be compelling .
And that ’ s something that I really strive for in the work that I do .
The first and foremost goal for me really is to provide information .
Everything that I write , it ’ s always a dialogue .
So it ’ s not so much that I ’ m trying to teach .
It ’ s that I ’ m really just trying to have a conversation .
And so it went with the Monitor and so it continues @ @ @ @ @ @ @ ’ s really interesting that you talk about your writing as being a conversation with the reader .
But there was something that sort of happened this year that made it seem like Americans in general are not having the same conversation and in so many different ways .
So you hear about it all the time in terms of media silos and our social media feeds .
But I ’ ve kind of also been becoming newly aware that we we silo ourselves in a lot of different ways .
And , @ @ @ @ @ @ @ Americans and Black Americans go to different places for entertainment , often look for news in different places , and it seems much harder to kind of have a conversation that sort of crosses these silos at all .
And I don ’ t know .
Have you noticed that , too , Ken ?
Ken : Most certainly .
From the outset , when we talk about having a conversation , I think the apparent thing is that those conversations hurt .
And those conversations hurt because in order to have , @ @ @ @ @ @ @ injustice and , you know , sociology and just various issues , we have to have those conversations adequately , I believe .
You have to really look at the history of this country .
And so when you do that , there are some really sordid tales when you look at the promises of America and what this country ideally should provide .
And we can look at that through the context of all Americans .
But however , when we look at that through the context of Black Americans , it @ @ @ @ @ @ @ you look at post slavery , post reconstruction , post Jim Crow era .
A lot of the battles that are being waged now in 2020 , I often look back at the year of 1968 and look at the 70s and that being 50 years ago .
And we ’ re waging some of those same battles again , when you talk about voting rights , when you talk about civil rights .
And so what happens is that because people don ’ t have those conversations in a profound and in @ @ @ @ @ @ @ segregating those , you know , media outlets just where we get our perspectives largely on race .
Even as I look at things in terms of race , I also try to look at things in terms of a class analysis and even a political analysis in that way .
Because a lot of times it doesn ’ t break down as easily as Black and white .
Sometimes it breaks down in terms of , you know , what are your political preferences , it breaks down in terms of wages @ @ @ @ @ @ @ : You point to what ’ s happening now , but you ’ re sort of insisting that we look backward at where we ’ ve been as well , which I think is incredibly important .
That ’ s something that the Monitor does really strive to do .
And it ’ s just interesting because I spend a lot of time talking with freelance writers and trying to help them understand that we aren ’ t just looking to report the news .
We ’ re looking to dig underneath it @ @ @ @ @ @ @ look at all the perspectives and the values and the ideals and the ways of thinking and mindset that sort of shape all of these events and each of the individual characters in them and all of us and how we perceive them .
So I guess , Ken , how does that approach inform the way you come to a column ?
Ken : I would say that my approach really gives me the level ground and the perspective that I need to be able to write just with the intent of @ @ @ @ @ @ @ .
Because the truth is , is that I look at the news and I have very visceral reactions to a lot of the things that I ’ m saying .
Even when we look at this notion of , you know , voter fraud and , you know , election fraud and the approach that I take to a lot of those accusations and things that I ’ m saying , it ’ s really a two-fold approach .
Again , I go back to history and I look at , you @ @ @ @ @ @ @ of which was very violent .
I am a native of South Carolina and a resident of South Carolina .
And so I can go back and look at the 1876 Hamburg Massacre .
That hits very close to home for me in terms of voter suppression campaigns .
But in terms of my approach , I do have my personal biases .
But the truth of history is unbiased .
In a way that I know helps me personally to keep good perspective .
Because if it were left up to my @ @ @ @ @ @ @ would probably be very different .
If I ’ m being perfectly honest .
Noelle : So , like so many things , 2020 seems to have amplified some of the racial divisions that we ’ ve been talking about .
And when you think about this and looking back historically and just sort of what you ’ re seeing happening today , can this period of unrest and agitation – do you see a pathway for it to give way to a better understanding of each other at all ?
Or are @ @ @ @ @ @ @ : I think stuck is the wrong word .
I think the challenge here is , again , we have to be honest about , you know , what it is that we ’ re seeing .
George Floyd was was murdered or killed in late May and in the weeks that followed – however , you may have felt about the various forms of protesting – I think there was a very progressive intent in the way of saying , ‘ Okay , this is what needs to change in terms of @ @ @ @ @ @ @ to change in terms of how we interpret and address race.
’ I think the combination of what we ’ ve seen with the pandemic , in addition to what happened with George Floyd and Breonna Taylor , was a real flashpoint , I think , for the country .
And it was almost a generational flashpoint in the way that , you know , we saw this response that we haven ’ t seen literally in decades .
And we may look back on it in retrospect and say , what was @ @ @ @ @ @ @ ?
What was it about them specifically ?
And with respect to them , it wasn ’ t about them specifically .
It was just a part of , to me , a bigger picture , a bigger idea of just this collective social unrest and social injustice where people said ‘ This is not right.
’ And that energy was palpable for , you know , a few months .
What happened , whether you may think it was an issue of , you know , maybe that movement was commodified , @ @ @ @ @ @ @ happened to it , it kind of lost steam and it kind of lost its way .
And it made way for the status quo , and that is a concern for me because historically speaking , I think that has what has often happened with a number of movements is that there ’ s the initial unrest .
And then instead of a profound societal change , I think there ’ s more of a focus of saying , hey , how do we get back to the status quo ?
And @ @ @ @ @ @ @ you ’ re transitioning from a state of protest or even a state of pandemic to want to get back to a status quo .
But to me , the danger of the status quo is that where we were before the pandemic ?
Where were we before George Floyd ?
And should we be satisfied with that standard or should we seek or have sought a better standard ?
And that is the challenge for for all of us , just as a society , I believe .
Noelle : So it @ @ @ @ @ @ @ look for hope ?
Because it does often feel like we ’ re sort of , we play out these scenarios again and again with , you know , slight variations and you up the volume sometimes and they ’ re down others .
And but we do often end up back where we started .
So where do you turn when you ’ re looking for hope ?
Ken : Wow .
I turn inward and a lot of ways in terms of just personal faith .
But a lot of what @ @ @ @ @ @ @ son , and I do to really try to carve out a world for him that ’ s better than this world .
So that when he is , you know , in his late 30s , that maybe , you know , the world will look like a different place .
And what I understand as his father is that I can ’ t rest on my laurels and assume that the world is going to be a better place for him .
That is something that I feel compelled to , @ @ @ @ @ @ @ s a quote that I ’ ve , I ’ ve actually turned to a lot here in the past few months , and it ’ s this idea of , ‘ I ’ m not free until we ’ re all free.
’ And so I really draw on that in a way to say that there ’ s a greater calling and a greater responsibility just even within my own community and just wanting to give back , you know , in that way .
And so I find hope in @ @ @ @ @ @ @ know , or my responsibility as a father .
But I also I find hope in my responsibility to the community overall .
Noelle : I think that ’ s something that we can all find hope in .
Samantha : Thanks for listening .
If you liked this episode , share it with your friends .
Just search “ Rethinking the News ” wherever you get your podcasts .
And to support more work like this , subscribe to The Christian Science Monitor .
We ’ re offering discounted subscriptions this holiday @ @ @ @ @ @ @ This special rate will be active until early January , so sign up now !
Again , that ’ s csmonitor.com/holiday .
This episode was produced by Ibrahim Onafeko , Jessica Mendoza , and me , Samantha Laine Perfas .
Editing by Ibrahim Onafeko .
Sound design by Morgan Anderson and Noel Flatt .
Brought to you by The Christian Science Monitor , copyright 2020 .

‘The truth of history is unbiased’: Ken Makin on race, justice, and hope (audio)
By now, of course, many of our subscribers know Ken’s work. He has become a frequent contributor since that initial column on the historical roots of the rage and frustration that we saw spilling onto the streets in the wake of George Floyd’s killing.
No one at the Monitor had ever heard of Ken Makin before he reached out to us. But as I read through his proposal, I was struck by the feeling that I was talking to a Monitor journalist – we just hadn’t met him yet.
Episode transcript
Samantha Laine Perfas: Welcome to “Rethinking the News,” a podcast by The Christian Science Monitor. Here, we create space for constructive conversations across a range of perspectives, to give you the information you need to come to your own conclusions.
I’m Samantha Laine Perfas, one of the producers. This episode is part of a special series we’re doing for the holidays. We’ll be talking to Monitor reporters. Some of them have been with us for decades. Others are new to our ranks. But they all share the Monitor’s vision: to bring a fresh, balanced perspective to their reporting, and to find the humanity and compassion behind today’s headlines.
Today, we’re joined by Monitor columnist Ken Makin. Ken just started writing for the Monitor this year. But he’s already brought incredible insight into issues like racial justice and the Black experience in America. He also hosts his own podcast, titled “Makin’ a Difference.”
Noelle Swan is editor of the Monitor Weekly, our print magazine. She and Ken talk about how he and the Monitor found each other, why he thinks the past matters when covering the present, and where he turns when he’s looking for hope.
[Music]
Noelle Swan: This almost never happens. Well, not like this, anyway. As an editor, my inbox is pretty much always full of story ideas from freelance writers looking to break into the Monitor. Some ideas eventually make it into our pages, but most get a polite, ‘No thanks.’ But when I opened up my email this past June, I was pretty floored by this one message from this guy named Ken Makin. As I read through his proposal, I was struck by this feeling that I was talking to a Monitor journalist. We just didn’t know him yet. But by now, of course, many of our subscribers know Ken’s work. He has become a frequent contributor since that initial column, which was on the historical roots of the rage and frustration that we saw spilling onto the streets in the wake of George Floyd’s killing. Ken, I don’t know that I’ve ever told you just how serendipitous that first contact felt on our end. I’m curious, what was it about the Monitor that drew you to us?
Ken Makin: Wow. I will be remiss if I didn’t, you know, say just a deep and profound thank you to Writers of Color on Twitter, which is where I came across the Monitor, and that you all were offering a freelance opportunity. And as I read up on the Monitor, as I, you know, began to have conversations with you all, I found the message "to injure no man," to be compelling. And that’s something that I really strive for in the work that I do. The first and foremost goal for me really is to provide information. Everything that I write, it’s always a dialogue. So it’s not so much that I’m trying to teach. It’s that I’m really just trying to have a conversation. And so it went with the Monitor and so it continues to go.
Noelle: So that’s really interesting that you talk about your writing as being a conversation with the reader. But there was something that sort of happened this year that made it seem like Americans in general are not having the same conversation and in so many different ways. So you hear about it all the time in terms of media silos and our social media feeds. But I’ve kind of also been becoming newly aware that we we silo ourselves in a lot of different ways. And, you know, it seems like white Americans and Black Americans go to different places for entertainment, often look for news in different places, and it seems much harder to kind of have a conversation that sort of crosses these silos at all. And I don’t know. Have you noticed that, too, Ken?
Ken: Most certainly. From the outset, when we talk about having a conversation, I think the apparent thing is that those conversations hurt. And those conversations hurt because in order to have, you know, profound conversations about racial injustice and, you know, sociology and just various issues, we have to have those conversations adequately, I believe. You have to really look at the history of this country. And so when you do that, there are some really sordid tales when you look at the promises of America and what this country ideally should provide. And we can look at that through the context of all Americans. But however, when we look at that through the context of Black Americans, it’s a different story. When you look at post slavery, post reconstruction, post Jim Crow era. A lot of the battles that are being waged now in 2020, I often look back at the year of 1968 and look at the 70s and that being 50 years ago. And we’re waging some of those same battles again, when you talk about voting rights, when you talk about civil rights. And so what happens is that because people don’t have those conversations in a profound and in a historical manner, we end up segregating those, you know, media outlets just where we get our perspectives largely on race.
Even as I look at things in terms of race, I also try to look at things in terms of a class analysis and even a political analysis in that way. Because a lot of times it doesn’t break down as easily as Black and white. Sometimes it breaks down in terms of, you know, what are your political preferences, it breaks down in terms of wages and different things like that.
Noelle: You point to what’s happening now, but you’re sort of insisting that we look backward at where we’ve been as well, which I think is incredibly important. That’s something that the Monitor does really strive to do. And it’s just interesting because I spend a lot of time talking with freelance writers and trying to help them understand that we aren’t just looking to report the news. We’re looking to dig underneath it. And we’re trying to look at all the perspectives and the values and the ideals and the ways of thinking and mindset that sort of shape all of these events and each of the individual characters in them and all of us and how we perceive them. So I guess, Ken, how does that approach inform the way you come to a column?
Ken: I would say that my approach really gives me the level ground and the perspective that I need to be able to write just with the intent of wanting to inform and empower the reader. Because the truth is, is that I look at the news and I have very visceral reactions to a lot of the things that I’m saying. Even when we look at this notion of, you know, voter fraud and, you know, election fraud and the approach that I take to a lot of those accusations and things that I’m saying, it’s really a two-fold approach. Again, I go back to history and I look at, you know, actual voter suppression, some of which was very violent. I am a native of South Carolina and a resident of South Carolina. And so I can go back and look at the 1876 Hamburg Massacre. That hits very close to home for me in terms of voter suppression campaigns. But in terms of my approach, I do have my personal biases. But the truth of history is unbiased. In a way that I know helps me personally to keep good perspective. Because if it were left up to my personal biases, which you all agree would probably be very different. If I’m being perfectly honest.
Noelle: So, like so many things, 2020 seems to have amplified some of the racial divisions that we’ve been talking about. And when you think about this and looking back historically and just sort of what you’re seeing happening today, can this period of unrest and agitation – do you see a pathway for it to give way to a better understanding of each other at all? Or are we, are we stuck?
Ken: I think stuck is the wrong word. I think the challenge here is, again, we have to be honest about, you know, what it is that we’re seeing. George Floyd was was murdered or killed in late May and in the weeks that followed – however, you may have felt about the various forms of protesting – I think there was a very progressive intent in the way of saying, ‘Okay, this is what needs to change in terms of the police. This is what needs to change in terms of how we interpret and address race.’ I think the combination of what we’ve seen with the pandemic, in addition to what happened with George Floyd and Breonna Taylor, was a real flashpoint, I think, for the country. And it was almost a generational flashpoint in the way that, you know, we saw this response that we haven’t seen literally in decades. And we may look back on it in retrospect and say, what was it about George Floyd and Breonna Taylor? What was it about them specifically? And with respect to them, it wasn’t about them specifically. It was just a part of, to me, a bigger picture, a bigger idea of just this collective social unrest and social injustice where people said ‘This is not right.’ And that energy was palpable for, you know, a few months.
What happened, whether you may think it was an issue of, you know, maybe that movement was commodified, however you may have felt about what happened to it, it kind of lost steam and it kind of lost its way. And it made way for the status quo, and that is a concern for me because historically speaking, I think that has what has often happened with a number of movements is that there’s the initial unrest. And then instead of a profound societal change, I think there’s more of a focus of saying, hey, how do we get back to the status quo? And ideally, that’s good when you’re transitioning from a state of protest or even a state of pandemic to want to get back to a status quo. But to me, the danger of the status quo is that where we were before the pandemic? Where were we before George Floyd? And should we be satisfied with that standard or should we seek or have sought a better standard? And that is the challenge for for all of us, just as a society, I believe.
Noelle: So it makes me wonder, where do you look for hope? Because it does often feel like we’re sort of, we play out these scenarios again and again with, you know, slight variations and you up the volume sometimes and they’re down others. And but we do often end up back where we started. So where do you turn when you’re looking for hope?
Ken: Wow. I turn inward and a lot of ways in terms of just personal faith. But a lot of what I do, I do for my son, and I do to really try to carve out a world for him that’s better than this world. So that when he is, you know, in his late 30s, that maybe, you know, the world will look like a different place. And what I understand as his father is that I can’t rest on my laurels and assume that the world is going to be a better place for him. That is something that I feel compelled to, to carve out. And there’s a quote that I’ve, I’ve actually turned to a lot here in the past few months, and it’s this idea of, ‘I’m not free until we’re all free.’ And so I really draw on that in a way to say that there’s a greater calling and a greater responsibility just even within my own community and just wanting to give back, you know, in that way. And so I find hope in my personal faith and and, you know, or my responsibility as a father. But I also I find hope in my responsibility to the community overall.
Noelle: I think that’s something that we can all find hope in.
Samantha: Thanks for listening. If you liked this episode, share it with your friends. Just search “Rethinking the News” wherever you get your podcasts. And to support more work like this, subscribe to The Christian Science Monitor. We’re offering discounted subscriptions this holiday season. Visit csmonitor.com/holiday for details. This special rate will be active until early January, so sign up now! Again, that’s csmonitor.com/holiday.
This episode was produced by Ibrahim Onafeko, Jessica Mendoza, and me, Samantha Laine Perfas. Editing by Ibrahim Onafeko. Sound design by Morgan Anderson and Noel Flatt. Brought to you by The Christian Science Monitor, copyright 2020.
[End]


csmonitor--2020-12-23--The lesson of the leather suitcase

The lesson of the leather suitcase

I was 8 years old .
I had little need of luggage .
But something about that old leather suitcase appealed to my imagination .
The piece was better suited to my grandparents ’ era than my own .
In fact , I had found it in my grandmother ’ s attic .
Grams didn ’ t object , and so the suitcase came to live beneath my bed .
There was an elegance in the chestnut-brown leather and tarnished brass latches .
The cracked handle felt firm in my grip and made me feel like I was going places @ @ @ @ @ @ @ the old suitcase before that day .
It was an overcast fall morning in our North Carolina town , and a fine mist dampened the fallen leaves .
I was angry .
My mother had slighted me somehow , though now I have no idea what sparked my ire .
Whatever her perceived transgression , I was upset , and I wanted to make her pay .
I wanted to give her a taste of what life would be like without me .
I stood outside the kitchen door , suitcase clutched firmly @ @ @ @ @ @ @ red windbreaker and gray ski cap , looking the part .
“ Goodbye , Mom , ” I repeated twice more , cracking open the swinging door with my foot the final time , to make sure she ’ d heard .
At last , Mom emerged , wiping her hands on a dish towel .
She gave me the once over .
I lifted the suitcase a little just to make sure she didn ’ t miss it .
I ’ d rehearsed for the anticipated reaction .
The plan was to @ @ @ @ @ @ @ minute or two , and then I would cave after I was sure of her contrition .
Mom ’ s question knocked me off balance .
Where were the tears ?
The begging ?
The pleas ?
“ I said I ’ m leaving , ” I said .
“ I ’ m running away .
For ... ever.
” I drew out the dreaded word , sure it would crack her resolve .
Instead , she smiled .
“ Well , would you like me to fix you something ?
A sandwich @ @ @ @ @ @ @ made chocolate chip cookies.
” “ Maybe a cookie.
” And then , “ All right , I ’ m off.
” The misty rain lent drama to my journey .
As I stepped onto the front walk , fresh-baked chocolate chip cookie tucked in my coat pocket , I looked back at our big yellow house .
I had called Mom ’ s bluff and , surely , she would be hot on my heels .
I stared at the front door , waiting for it to fling open .
I watched @ @ @ @ @ @ @ window for movement .
Not even a flinch .
And so I had no choice but to continue .
I got to the sidewalk and took a right , moving slowly up Fourth Avenue .
I stopped at the corner of Fourth and Oak and looked back at our house .
I had traveled 150 feet .
I had no idea what came next .
I took a bite of the still-moist cookie , shoved it back in my pocket , and decided that my mother deserved one last chance to dissuade me @ @ @ @ @ @ @ the house , leather suitcase swinging like a pendulum .
Nothing .
I got as far as the Effinghams ’ next door before deciding that maybe my original direction was best after all .
I turned again and eased back by our place once more .
Not even a flicker of a curtain .
My mother didn ’ t care if I ran away .
Had she ever loved me at all ?
A moment later , I was back in the foyer of our home .
I put down the suitcase , @ @ @ @ @ @ @ , and tossed them on the coat rack .
How had it all gone so wrong ?
I took the case and started upstairs .
All that was left was to bury my head in the pillow and try to sulk an apology out of her .
My mother ’ s voice drifted out from the darkened living room .
I peeked in .
She was on the couch , sitting in a way I ’ d never seen her sit before .
She was on one end of it , perched on @ @ @ @ @ @ @ a view out a large window .
I stepped into the room , still holding that suitcase .
“ I ’ m happy you ’ re home , ” she said .
Her voice was gentle , like hot cocoa on a cold winter ’ s night .
She ’ d been crying .
She managed a smile when I stepped over to her , and my anger and disappointment and heartbreak faded away .
For there was my mother on that pillow with a view .
And I knew she loved me @ @ @ @ @ @ @ suitcase flat .
I pushed the little brass buttons that popped the latches , and then I slowly opened it so she could see what I had packed for my runaway journey : nothing .
It was empty .
The old leather suitcase returned to languish under my bed until it was sold in a yard sale the summer before I left for college .
But as I watched it being tossed into a stranger ’ s trunk , I recalled the lesson of that misty autumn day : My mother did love @ @ @ @ @ @ @ let me find my own way back home .

I was 8 years old. I had little need of luggage. But something about that old leather suitcase appealed to my imagination. The piece was better suited to my grandparents’ era than my own. In fact, I had found it in my grandmother’s attic. Grams didn’t object, and so the suitcase came to live beneath my bed.
There was an elegance in the chestnut-brown leather and tarnished brass latches. The cracked handle felt firm in my grip and made me feel like I was going places. But I didn’t use the old suitcase before that day.
It was an overcast fall morning in our North Carolina town, and a fine mist dampened the fallen leaves. I was angry. My mother had slighted me somehow, though now I have no idea what sparked my ire. Whatever her perceived transgression, I was upset, and I wanted to make her pay. I wanted to give her a taste of what life would be like without me.
I would run away.
“Goodbye, Mom.”
I stood outside the kitchen door, suitcase clutched firmly in hand. I sported my ratty red windbreaker and gray ski cap, looking the part. “Goodbye, Mom,” I repeated twice more, cracking open the swinging door with my foot the final time, to make sure she’d heard.
At last, Mom emerged, wiping her hands on a dish towel. She gave me the once over. I lifted the suitcase a little just to make sure she didn’t miss it.
“I’m leaving,” I said.
I’d rehearsed for the anticipated reaction. The plan was to let her wallow and beg for a minute or two, and then I would cave after I was sure of her contrition.
“Did you pack a lunch?”
Mom’s question knocked me off balance. Where were the tears? The begging? The pleas? “I said I’m leaving,” I said. “I’m running away. For ... ever.” I drew out the dreaded word, sure it would crack her resolve. Instead, she smiled.
“Well, would you like me to fix you something? A sandwich? Bag of chips? I just made chocolate chip cookies.”
“I’m really going,” I said.
“I can see that.”
“Maybe a cookie.” And then, “All right, I’m off.”
The misty rain lent drama to my journey. As I stepped onto the front walk, fresh-baked chocolate chip cookie tucked in my coat pocket, I looked back at our big yellow house. I had called Mom’s bluff and, surely, she would be hot on my heels. I stared at the front door, waiting for it to fling open. I watched the lace curtains in the living room window for movement. Not even a flinch.
And so I had no choice but to continue. I got to the sidewalk and took a right, moving slowly up Fourth Avenue. I stopped at the corner of Fourth and Oak and looked back at our house. I had traveled 150 feet. I had no idea what came next. I took a bite of the still-moist cookie, shoved it back in my pocket, and decided that my mother deserved one last chance to dissuade me. I about-faced and moseyed back by the house, leather suitcase swinging like a pendulum.
Nothing. I got as far as the Effinghams’ next door before deciding that maybe my original direction was best after all. I turned again and eased back by our place once more. Not even a flicker of a curtain. My mother didn’t care if I ran away. Had she ever loved me at all?
A moment later, I was back in the foyer of our home. I put down the suitcase, pulled off my dampened coat and cap, and tossed them on the coat rack. How had it all gone so wrong?
I took the case and started upstairs. All that was left was to bury my head in the pillow and try to sulk an apology out of her.
“Robbie?”
My mother’s voice drifted out from the darkened living room. I peeked in. She was on the couch, sitting in a way I’d never seen her sit before. She was on one end of it, perched on a pillow, positioned just right for a view out a large window. I stepped into the room, still holding that suitcase.
“I’m happy you’re home,” she said. Her voice was gentle, like hot cocoa on a cold winter’s night. She’d been crying. She managed a smile when I stepped over to her, and my anger and disappointment and heartbreak faded away. For there was my mother on that pillow with a view. And I knew she loved me.
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I knelt down and turned the suitcase flat. I pushed the little brass buttons that popped the latches, and then I slowly opened it so she could see what I had packed for my runaway journey: nothing. It was empty.
The old leather suitcase returned to languish under my bed until it was sold in a yard sale the summer before I left for college. But as I watched it being tossed into a stranger’s trunk, I recalled the lesson of that misty autumn day: My mother did love me. She loved me enough to let me find my own way back home.


csmonitor--2020-12-22--Alex Padilla becomes first Latino US senator for California

California Gov .
Gavin Newsom selected Secretary of State Alex Padilla on Tuesday to be a United States senator , a pick that sends a Latino to the Senate for the first time in the state ’ s history .
A video released by Mr. Newsom ’ s office showed Mr. Padilla becoming emotional after Mr. Newsom , a close friend , offered him the job .
Mr. Padilla reflected on the hard work of his parents , who came to the U.S. from Mexico and worked as a cook and a housekeeper .
“ It ’ s a hell @ @ @ @ @ @ @ Washington , ” he told Mr. Newsom .
Mr. Padilla was the favorite in a crowded field of possibilities to fill out the remainder of Vice President-elect Kamala Harris ’ term .
She plans to step down from the seat in January ahead of Inauguration Day on Jan. 20 .
Mr. Padilla will need to run for a full six-year term in 2022 .
The appointment gives him an advantage , but he ’ s still likely to face challengers , some within his own party .
California ’ s top-two primary system @ @ @ @ @ @ @ a general election .
“ Through his tenacity , integrity , smarts , and grit , California is gaining a tested fighter in their corner who will be a fierce ally in D.C. , lifting up our state ’ s values , and making sure we secure the critical resources to emerge stronger from this pandemic , ” Mr. Newsom said in a statement .
Mr. Padilla ’ s appointment gives a new level of representation to Latinos , who make up the state ’ s single largest demographic group at nearly 40 @ @ @ @ @ @ @ million .
But Mr. Newsom ’ s choice means there will be no Black women in the 100-member Senate .
Ms. Harris , whose father is Jamaican and mother Indian , was the only Black woman in the Senate , and Black leaders had been lobbying Mr. Newsom to appoint either U.S. Rep. Karen Bass or House colleague Barbara Lee to replace her .
“ Secretary Padilla has a track record as a skilled legislator and a steadfast advocate for justice , and I believe he will be a powerful voice in the @ @ @ @ @ @ @ denied our country ’ s promise of equality , ” Ms. Lee said in a statement .
Ms. Bass , who had been vocal about the need for the Senate to have a Black woman , congratulated Mr. Padilla , a fellow Los Angeles native with whom she served in the Legislature .
She said Mr. Padilla would be a “ champion following a distinguished line of individuals who have shattered glass ceilings and hurdled obstacles in their way.
” The praise wasn ’ t universal .
Democrat London Breed , the first @ @ @ @ @ @ @ of San Francisco , called the decision “ unfortunate.
” “ This is a real blow to the African American community , to African American women , to women in general , and I think it ’ s really challenging to put it in words , ” she said .
Mr. Padilla was first elected as California ’ s secretary of state in 2014 and won a second term four years later .
In that position , he has overseen California ’ s vast elections apparatus , including the rollout of a more @ @ @ @ @ @ @ election , California for the first time mailed a ballot to every registered voter .
Mr. Padilla previously oversaw the implementation of the Voter ’ s Choice Act , a 2016 law that allowed counties to mail all registered voters a ballot .
The state now has a record 22 million registered voters .
Mr. Padilla lives in Los Angeles with his wife and three sons .
His appointment will bring geographic diversity to California ’ s representation in Washington .
California ’ s other senator , Dianne Feinstein , is from San @ @ @ @ @ @ @ Oakland and built her political career in San Francisco before moving to Los Angeles .
Mr. Newsom is the former mayor of San Francisco .
Ms. Feinstein , for whom Mr. Padilla once worked , announced her support for his nomination in early December .
He and Mr. Newsom have a long relationship .
When Mr. Newsom first ran for governor in 2009 , Mr. Padilla chaired his campaign .
Mr. Newsom dropped out when former Gov .
Jerry Brown entered the race and instead ran for lieutenant governor , a job he @ @ @ @ @ @ @ ran again for governor in 2018 in a competitive primary , Mr. Padilla endorsed him over other prominent Democrats , including former Los Angeles Mayor Antonio Villaraigosa .
The campaign arm of the Congressional Hispanic Caucus and the Latino Victory Fund were among the groups advocating Mr. Padilla ’ s selection .
“ This marks a long-overdue milestone for the Latino community , and it ’ s a bold step towards having a Senate that looks like the communities it serves , ” Nathalie Rayes , Latino Victory Fund president & chief executive @ @ @ @ @ @ @ “ Through the looking glass of California politics , our state ’ s top elections official will now become a U.S Senator without an election , ” tweeted Republican state Assemblyman Kevin Kiley , a frequent critic .
Mr. Padilla has been on the state ’ s political scene for more than two decades .
He was first elected to serve on the Los Angeles City Council in 1999 .
He represented a Los Angeles-area district in the California state Senate from 2006 to 2014 and chaired the Committee on Energy , Utilities @ @ @ @ @ @ @ wide range of legislation , including a law to make restaurants list their calorie counts and another to create California ’ s earthquake early warning system .
He has an engineering degree from the Massachusetts Institute of Technology , and he previously served on the school ’ s governing board .
Mr. Padilla , having won twice statewide , starts with an advantage going into the 2022 campaign .
In 2018 , he won reelection with 7.9 million votes , more than Mr. Newsom and the second-highest total for any statewide officer behind @ @ @ @ @ @ @ of California politicians are hitting term limits in their current jobs or seeking to move up in the state ’ s political pecking order .
Underscoring the quick pivot to a reelection campaign , Mr. Padilla released a nearly 2-minute video Tuesday doubling as a biographical spot and a campaign ad paid for by “ Alex Padilla for Senate.
” Mr. Padilla faced criticism this year for awarding a $ 35 million contract to SKDKnickerbocker for a voter education campaign ahead of the November election .
SKDKnickerbocker had ties to Joe Biden ’ @ @ @ @ @ @ @ Mr. Padilla was using taxpayer dollars with a political agenda .
Then Ms. Yee , the controller and a fellow Democrat , refused to authorize payment of the contract , saying her office didn ’ t have authority .
In choosing Mr. Padilla , Mr. Newsom gives himself yet another appointment .
He ’ ll be able to select California ’ s next secretary of state .
He ’ s also weighing his choice for California ’ s next attorney general after Mr. Biden named the current office-holder , Xavier Becerra , to @ @ @ @ @ @ @ Human Services .
This story was reported by The Associated Press .
AP writer Janie Har in San Francisco contributed .

California Gov. Gavin Newsom selected Secretary of State Alex Padilla on Tuesday to be a United States senator, a pick that sends a Latino to the Senate for the first time in the state’s history.
A video released by Mr. Newsom’s office showed Mr. Padilla becoming emotional after Mr. Newsom, a close friend, offered him the job. Mr. Padilla reflected on the hard work of his parents, who came to the U.S. from Mexico and worked as a cook and a housekeeper.
“It’s a hell of an important perspective to bring to Washington,” he told Mr. Newsom.
Mr. Padilla was the favorite in a crowded field of possibilities to fill out the remainder of Vice President-elect Kamala Harris’ term. She plans to step down from the seat in January ahead of Inauguration Day on Jan. 20.
Mr. Padilla will need to run for a full six-year term in 2022. The appointment gives him an advantage, but he’s still likely to face challengers, some within his own party. California’s top-two primary system allows two Democrats to face off in a general election.
“Through his tenacity, integrity, smarts, and grit, California is gaining a tested fighter in their corner who will be a fierce ally in D.C., lifting up our state’s values, and making sure we secure the critical resources to emerge stronger from this pandemic,” Mr. Newsom said in a statement.
Mr. Padilla’s appointment gives a new level of representation to Latinos, who make up the state’s single largest demographic group at nearly 40% of the population of almost 40 million.
But Mr. Newsom’s choice means there will be no Black women in the 100-member Senate. Ms. Harris, whose father is Jamaican and mother Indian, was the only Black woman in the Senate, and Black leaders had been lobbying Mr. Newsom to appoint either U.S. Rep. Karen Bass or House colleague Barbara Lee to replace her.
“Secretary Padilla has a track record as a skilled legislator and a steadfast advocate for justice, and I believe he will be a powerful voice in the Senate for those who continue to be denied our country’s promise of equality,” Ms. Lee said in a statement.
Ms. Bass, who had been vocal about the need for the Senate to have a Black woman, congratulated Mr. Padilla, a fellow Los Angeles native with whom she served in the Legislature. She said Mr. Padilla would be a “ champion following a distinguished line of individuals who have shattered glass ceilings and hurdled obstacles in their way.”
The praise wasn’t universal. Democrat London Breed, the first African American woman to be elected mayor of San Francisco, called the decision “unfortunate.”
“This is a real blow to the African American community, to African American women, to women in general, and I think it’s really challenging to put it in words,” she said.
Mr. Padilla was first elected as California’s secretary of state in 2014 and won a second term four years later. In that position, he has overseen California’s vast elections apparatus, including the rollout of a more robust vote-by-mail system.
In the November election, California for the first time mailed a ballot to every registered voter. Mr. Padilla previously oversaw the implementation of the Voter’s Choice Act, a 2016 law that allowed counties to mail all registered voters a ballot. The state now has a record 22 million registered voters.
Mr. Padilla lives in Los Angeles with his wife and three sons.
His appointment will bring geographic diversity to California’s representation in Washington. California’s other senator, Dianne Feinstein, is from San Francisco. Ms. Harris is from neighboring Oakland and built her political career in San Francisco before moving to Los Angeles. Mr. Newsom is the former mayor of San Francisco.
Ms. Feinstein, for whom Mr. Padilla once worked, announced her support for his nomination in early December.
He and Mr. Newsom have a long relationship. When Mr. Newsom first ran for governor in 2009, Mr. Padilla chaired his campaign. Mr. Newsom dropped out when former Gov. Jerry Brown entered the race and instead ran for lieutenant governor, a job he held for eight years.
When he ran again for governor in 2018 in a competitive primary, Mr. Padilla endorsed him over other prominent Democrats, including former Los Angeles Mayor Antonio Villaraigosa.
The campaign arm of the Congressional Hispanic Caucus and the Latino Victory Fund were among the groups advocating Mr. Padilla’s selection.
“This marks a long-overdue milestone for the Latino community, and it’s a bold step towards having a Senate that looks like the communities it serves,” Nathalie Rayes, Latino Victory Fund president & chief executive officer, said in a statement.
Republicans quickly criticized Mr. Newsom’s announcement.
“Through the looking glass of California politics, our state’s top elections official will now become a U.S Senator without an election,” tweeted Republican state Assemblyman Kevin Kiley, a frequent critic.
Mr. Padilla has been on the state’s political scene for more than two decades. He was first elected to serve on the Los Angeles City Council in 1999.
He represented a Los Angeles-area district in the California state Senate from 2006 to 2014 and chaired the Committee on Energy, Utilities, and Communication. He authored a wide range of legislation, including a law to make restaurants list their calorie counts and another to create California’s earthquake early warning system.
He has an engineering degree from the Massachusetts Institute of Technology, and he previously served on the school’s governing board.
Mr. Padilla, having won twice statewide, starts with an advantage going into the 2022 campaign. In 2018, he won reelection with 7.9 million votes, more than Mr. Newsom and the second-highest total for any statewide officer behind Controller Betty Yee.
But a generation of California politicians are hitting term limits in their current jobs or seeking to move up in the state’s political pecking order. Underscoring the quick pivot to a reelection campaign, Mr. Padilla released a nearly 2-minute video Tuesday doubling as a biographical spot and a campaign ad paid for by “Alex Padilla for Senate.”
Mr. Padilla faced criticism this year for awarding a $35 million contract to SKDKnickerbocker for a voter education campaign ahead of the November election. SKDKnickerbocker had ties to Joe Biden’s presidential campaign, prompting criticism that Mr. Padilla was using taxpayer dollars with a political agenda. Then Ms. Yee, the controller and a fellow Democrat, refused to authorize payment of the contract, saying her office didn’t have authority.
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In choosing Mr. Padilla, Mr. Newsom gives himself yet another appointment. He’ll be able to select California’s next secretary of state. He’s also weighing his choice for California’s next attorney general after Mr. Biden named the current office-holder, Xavier Becerra, to head the U.S. Department of Health and Human Services.
This story was reported by The Associated Press. AP writer Janie Har in San Francisco contributed.


csmonitor--2020-12-22--Far from being “Black Christmas,” Kwanzaa honors universal ideals

Photographer Emiola Omatayo credits her introduction to Kwanzaa in the early 2000s with helping her thrive as a Black woman .
She holds ujamaa , the principle of cooperative economics celebrated on the fourth day of Kwanzaa , closest to her heart .
Far from a once-a-year holiday consideration , ujamaa helped her develop a financially secure future as a single mom based on knowledge gained from African American financial advisers and other black authors .
As Ms. Omatayo ’ s experience indicates , Kwanzaa is far more than “ Black Christmas , ” as it is sometimes called .
@ @ @ @ @ @ @ one , Kwanzaa is observed from Dec. 26 to Jan. 1 .
The word means “ first ” and comes from a phrase referring to the first fruits of the harvest .
The holiday was created in 1966 by Pan-African scholar and author Maulana Karenga , chair of the Africana Studies Department at California State University , Long Beach .
Kwanzaa , which is based on seven principles called the nguzo saba , is designed to empower the Black community and honor traditional African family values .
While Kwanzaa ’ s unique focus @ @ @ @ @ @ @ bind African people , its message has a universal appeal for all people of good will .
“ It is rooted in African culture , and we speak as Africans must speak , not just to ourselves , but to the world , ” Dr. Karenga says on his Kwanzaa website .
Each day during Kwanzaa week , one of seven candles is lit to recognize and spark discussion of that day ’ s principle .
Dr. Karenga defines the principles in the following way : 1 .
Umoja ( unity ) : @ @ @ @ @ @ @ the family , community , nation , and race 2 .
Kujichagulia ( self-determination ) : To define ourselves , name ourselves , create for ourselves , and speak for ourselves 3 .
Ujima ( collective work and responsibility ) : To build and maintain our community together and make our brothers ’ and sisters ’ problems our problems and to solve them together 4 .
Ujamaa ( cooperative economics ) : To build and maintain our own stores , shops , and other businesses and to profit from them together 5 .
@ @ @ @ @ @ @ our collective vocation the building and developing of our community in order to restore our people to their traditional greatness 6 .
Kuumba ( creativity ) : To do always as much as we can , in the way we can , in order to leave our community more beautiful and beneficial than we inherited it 7 .
Imani ( faith ) : To believe with all our heart in our people , our parents , our teachers , our leaders , and the righteousness and victory of our struggle Along with the @ @ @ @ @ @ @ mishumaa saba ) , key symbols related to Kwanzaa include a mat ( mkeka ) , display of crops ( mazao ) , corn ( muhindi ) , unity cup ( kikombe cha umoja ) , and gifts ( zawadi ) .
( Dr. Karenga ’ s “ Kwanzaa : A Celebration of Family , Community and Culture ” and his website explain these symbols ’ significance . )
For Tee Richards , a special education teacher , the first Kwanzaa principle – umoja ( unity ) – helped her grow into a @ @ @ @ @ @ @ was younger , I thought of Kwanzaa as just a ‘ Black holiday , ’ ” she says , laughing .
But after witnessing the hostility and attacks directed at the Black community as an adult , she gained a greater appreciation for “ the importance of working to maintain unity within the race , ” Ms. Richards says .
“ Last summer when George Floyd was killed by the police , it was unity that brought hundreds of thousands of us into the streets to demand racial justice.
” Jerome Harris , @ @ @ @ @ @ @ of age in the 1960s during the heyday of Kwanzaa .
He says imani , or faith ( the seventh principle ) , has been important to his work .
“ I have taught literally hundreds of children , and I have been blessed to see most grow into strong , productive adults .
… It is my job to instill faith in students so they trust me as someone who will righteously guide them , ” Grandmaster Harris says .
Kwanzaa is “ definitely a celebration designed for African Americans , but @ @ @ @ @ @ @ being aware of its significance , ” says Riem Farahat , an American life coach living in Saudi Arabia .
Kwanzaa presents an opportunity for growth and self-reflection for all who participate .
“ My idea this year is to take one principle a day , understand it , and see how it manifests in my life , ” she says .
Ms. Omatayo , the photographer , follows a similar approach with the ongoing practice of her favorite Kwanzaa principle , ujamaa ( cooperative economics ) .
“ I always go out @ @ @ @ @ @ @ businesses , ” she says .
“ It is my way of uplifting the community .
”

Photographer Emiola Omatayo credits her introduction to Kwanzaa in the early 2000s with helping her thrive as a Black woman. She holds ujamaa, the principle of cooperative economics celebrated on the fourth day of Kwanzaa, closest to her heart. Far from a once-a-year holiday consideration, ujamaa helped her develop a financially secure future as a single mom based on knowledge gained from African American financial advisers and other black authors.
As Ms. Omatayo’s experience indicates, Kwanzaa is far more than “Black Christmas,” as it is sometimes called. A cultural holiday, not a religious one, Kwanzaa is observed from Dec. 26 to Jan. 1. The word means “first” and comes from a phrase referring to the first fruits of the harvest. The holiday was created in 1966 by Pan-African scholar and author Maulana Karenga, chair of the Africana Studies Department at California State University, Long Beach. Kwanzaa, which is based on seven principles called the nguzo saba, is designed to empower the Black community and honor traditional African family values.
While Kwanzaa’s unique focus is on the history and culture that bind African people, its message has a universal appeal for all people of good will. “It is rooted in African culture, and we speak as Africans must speak, not just to ourselves, but to the world,” Dr. Karenga says on his Kwanzaa website.
Courtesy of Riem Farahat View caption Hide caption Riem Farahat, an American life coach living in Saudi Arabia, believes those beyond the Black community can benefit from learning about Kwanzaa's principles. “My idea this year is to take one principle a day, understand it, and see how it manifests in my life,” she says.
Kwanzaa principles and symbols
Each day during Kwanzaa week, one of seven candles is lit to recognize and spark discussion of that day’s principle. Dr. Karenga defines the principles in the following way:
1. Umoja (unity): To strive for and maintain unity in the family, community, nation, and race
2. Kujichagulia (self-determination): To define ourselves, name ourselves, create for ourselves, and speak for ourselves
3. Ujima (collective work and responsibility): To build and maintain our community together and make our brothers’ and sisters’ problems our problems and to solve them together
4. Ujamaa (cooperative economics): To build and maintain our own stores, shops, and other businesses and to profit from them together
5. Nia (purpose): To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness
6. Kuumba (creativity): To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it
7. Imani (faith): To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle
Along with the candleholder (kinara) and candles (mishumaa saba), key symbols related to Kwanzaa include a mat (mkeka), display of crops (mazao), corn (muhindi), unity cup (kikombe cha umoja), and gifts (zawadi). (Dr. Karenga’s “Kwanzaa: A Celebration of Family, Community and Culture” and his website explain these symbols’ significance.)
Principles to live by
For Tee Richards, a special education teacher, the first Kwanzaa principle – umoja (unity) – helped her grow into a politically conscious adult. “When I was younger, I thought of Kwanzaa as just a ‘Black holiday,’” she says, laughing. But after witnessing the hostility and attacks directed at the Black community as an adult, she gained a greater appreciation for “the importance of working to maintain unity within the race,” Ms. Richards says. “Last summer when George Floyd was killed by the police, it was unity that brought hundreds of thousands of us into the streets to demand racial justice.”
Jerome Harris, a grandmaster in Kenpo Karate, came of age in the 1960s during the heyday of Kwanzaa. He says imani, or faith (the seventh principle), has been important to his work. “I have taught literally hundreds of children, and I have been blessed to see most grow into strong, productive adults. … It is my job to instill faith in students so they trust me as someone who will righteously guide them,” Grandmaster Harris says.
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Kwanzaa is “definitely a celebration designed for African Americans, but that shouldn’t stop others from being aware of its significance,” says Riem Farahat, an American life coach living in Saudi Arabia. Kwanzaa presents an opportunity for growth and self-reflection for all who participate. “My idea this year is to take one principle a day, understand it, and see how it manifests in my life,” she says.
Ms. Omatayo, the photographer, follows a similar approach with the ongoing practice of her favorite Kwanzaa principle, ujamaa (cooperative economics). “I always go out of my way to buy from Black-owned businesses,” she says. “It is my way of uplifting the community.”


csmonitor--2020-12-22--In Sweden, pandemic inspires new generation to return to church

Vilgot Sahlin isn ’ t the type one might expect to become an active churchgoer .
The 15-year-old Swede has a keen interest in computers and rock metal , and spends his free time rehearsing guitar with his band “ Through the Plague.
” But about a year ago , he also got involved with the Church of Sweden .
Although he was the first among his friends and family to turn to faith , he quickly felt he was in the right place .
“ Church feels like a second family to me .
Everyone is so friendly and @ @ @ @ @ @ @ people are looking for support from God , and the church , because the people working there make you feel very safe , ” says Vilgot , who is now a commissioner of the youth association of the Protestant church .
“ I think a lot of young people my age are looking for help with mental health problems .
There is so much pressure that comes with being a teenager , pressure to do well in school while trying to keep up good relationships with friends .
And what we see online @ @ @ @ @ @ @ setting unrealistic ideals.
” Vilgot is not alone in seeking a sense of community and belonging with the Church of Sweden .
While in recent decades the church has had a decreasing role in national life , it now appears to be drawing new people seeking support amid the coronavirus crisis and social distancing .
“ We see that key existential questions concerning life and death have been central during the corona pandemic .
And that ’ s where the church is still a very strong and relevant voice , ” says Pernilla @ @ @ @ @ @ @ Church of Sweden .
Although Sweden is among the most secular countries in the world , the Church of Sweden – a Protestant denomination with about 5.8 million members , which translates to roughly half of the nation ’ s population – has long been a key part of society .
That ’ s partly because , up until 20 years ago , it was part of the state by many functions and funded by tax money .
While it ’ s now easier for members to leave , fees are still collected @ @ @ @ @ @ @ drop of membership is profound .
In 1990 , almost 90 % of Swedes were members , compared 50 % today .
“ We do see less and less members .
But at the same time , the biggest generation pool of our members are young .
Six out of 10 25-year-olds are part of the church , for example , ” Dr. Jonsson says .
She speculates that could be because people were automatically enrolled as members of the church at birth until 1996 .
Nowadays , around 40 % of parents @ @ @ @ @ @ @ , closely reflecting the number of members .
The pandemic may also be part of the inspiration that is drawing new members to the church .
The Rev .
Nina Sagovinter is an organizer for the church ’ s “ on-call priest ” helpline , which is called an “ emergency cure of souls , ” similar to a suicide prevention helpline .
In general , anxiety tends to go up in times of crisis , she says .
But between March and June this year , phone calls and texts to the @ @ @ @ @ @ @ to last year .
And many of those who reached out during the pandemic were people who hadn ’ t looked for religious help before .
“ We see that calls and texts increase whenever something happens in society .
The same thing happened around the California wildfires earlier this year .
So , people may not talk about the coronavirus explicitly but it likely affects general anxiety levels and loneliness , ” Ms. Sagovinter says .
“ We saw entirely new groups reaching out to the helpline .
We also saw new @ @ @ @ @ @ @ .
Many people that normally would not go to church service did stream it at home .
And we had record views .
That may be because this pandemic has stirred existential questions on life and death.
” The church is putting more emphasis on helplines and “ diaconic ” support , a branch of theology that focuses on treating those who are sick or unwell , which the recent crisis has made apparent .
Some 10 % of Swedes say that they don ’ t have a close friend , and 300,000 @ @ @ @ @ @ @ particularly common among the younger generations ; 78 % of those who are between 18 and 34 years old say they feel lonely .
According to Ms. Sagovinter , loneliness extends beyond being physically alone and could signal a generation feeling lost despite being materially fulfilled .
“ I have experienced that there is a longing among people to talk about what ’ s really important in life .
And now that people are forced to be alone they have more time to think , which can be very difficult for some people @ @ @ @ @ @ @ own fears especially when we live in a society that tells us to always look and be happy.
” She says that people are trying to fill an existential void without being aware of it .
“ That ’ s what makes us human beings unique , being conscious of life and death .
We need to talk to others about how we reflect about these things .
People today are often searching , but they don ’ t know exactly what they are searching for , because we have such a big @ @ @ @ @ @ @ , especially in big cities.
” The increase in calls may also have to do with a change in psychiatric care in Sweden , according to Åke Nordström , vicar and chief of the Gustav Vasa assembly .
The church has about 8,000 members from 32 streets of a Stockholm neighborhood called Vasastan , which translates to the city of Vasa , named after Sweden ’ s first king who reigned in the 1500s .
The church is particularly known for its diaconic efforts .
Mr. Nordström said that the church has begun @ @ @ @ @ @ @ .
“ It used to be possible to talk to someone through psychiatric care , but now [ public services ] don ’ t offer therapy for those suffering from anxiety or need to talk through things .
So we go in to offer what people can no longer get from psychiatric care.
” As for Vilgot , the teen , he says that some of his friends are hesitant toward the church .
“ I don ’ t really know why .
I guess some of them think it ’ s not @ @ @ @ @ @ @ .
But he adds that he hopes more people will join .
“ Of course it shouldn ’ t be forced upon anyone , but it ’ s fun .
I think more people would like it if they would learn more about what the church really is.
” Reuse of any BU Statehouse Program materials requires specific written permission from the author .

Vilgot Sahlin isn’t the type one might expect to become an active churchgoer. The 15-year-old Swede has a keen interest in computers and rock metal, and spends his free time rehearsing guitar with his band “Through the Plague.”
But about a year ago, he also got involved with the Church of Sweden. Although he was the first among his friends and family to turn to faith, he quickly felt he was in the right place.
“Church feels like a second family to me. Everyone is so friendly and welcoming. I think a lot of people are looking for support from God, and the church, because the people working there make you feel very safe,” says Vilgot, who is now a commissioner of the youth association of the Protestant church.
“I think a lot of young people my age are looking for help with mental health problems. There is so much pressure that comes with being a teenager, pressure to do well in school while trying to keep up good relationships with friends. And what we see online adds to this stress because we are setting unrealistic ideals.”
Vilgot is not alone in seeking a sense of community and belonging with the Church of Sweden. While in recent decades the church has had a decreasing role in national life, it now appears to be drawing new people seeking support amid the coronavirus crisis and social distancing.
“We see that key existential questions concerning life and death have been central during the corona pandemic. And that’s where the church is still a very strong and relevant voice,” says Pernilla Jonsson, head of analysis at the Church of Sweden.
Record support on helplines
Although Sweden is among the most secular countries in the world, the Church of Sweden – a Protestant denomination with about 5.8 million members, which translates to roughly half of the nation’s population – has long been a key part of society. That’s partly because, up until 20 years ago, it was part of the state by many functions and funded by tax money. While it’s now easier for members to leave, fees are still collected by the tax authorities.
And the drop of membership is profound. In 1990, almost 90% of Swedes were members, compared 50% today.
“We do see less and less members. But at the same time, the biggest generation pool of our members are young. Six out of 10 25-year-olds are part of the church, for example,” Dr. Jonsson says. She speculates that could be because people were automatically enrolled as members of the church at birth until 1996. Nowadays, around 40% of parents choose to baptize their babies every year, closely reflecting the number of members.
The pandemic may also be part of the inspiration that is drawing new members to the church. The Rev. Nina Sagovinter is an organizer for the church’s “on-call priest” helpline, which is called an “emergency cure of souls,” similar to a suicide prevention helpline. In general, anxiety tends to go up in times of crisis, she says.
But between March and June this year, phone calls and texts to the helpline went up by 40% compared to last year. And many of those who reached out during the pandemic were people who hadn’t looked for religious help before.
“We see that calls and texts increase whenever something happens in society. The same thing happened around the California wildfires earlier this year. So, people may not talk about the coronavirus explicitly but it likely affects general anxiety levels and loneliness,” Ms. Sagovinter says.
“We saw entirely new groups reaching out to the helpline. We also saw new groups when we went over to digital. Many people that normally would not go to church service did stream it at home. And we had record views. That may be because this pandemic has stirred existential questions on life and death.”
Loneliness and isolation
The church is putting more emphasis on helplines and “diaconic” support, a branch of theology that focuses on treating those who are sick or unwell, which the recent crisis has made apparent.
Some 10% of Swedes say that they don’t have a close friend, and 300,000 live in social isolation. Loneliness is particularly common among the younger generations; 78% of those who are between 18 and 34 years old say they feel lonely.
According to Ms. Sagovinter, loneliness extends beyond being physically alone and could signal a generation feeling lost despite being materially fulfilled. “I have experienced that there is a longing among people to talk about what’s really important in life. And now that people are forced to be alone they have more time to think, which can be very difficult for some people. It is difficult to meet your own fears especially when we live in a society that tells us to always look and be happy.”
She says that people are trying to fill an existential void without being aware of it. “That’s what makes us human beings unique, being conscious of life and death. We need to talk to others about how we reflect about these things. People today are often searching, but they don’t know exactly what they are searching for, because we have such a big selection of anything from services to beliefs, especially in big cities.”
The increase in calls may also have to do with a change in psychiatric care in Sweden, according to Åke Nordström, vicar and chief of the Gustav Vasa assembly. The church has about 8,000 members from 32 streets of a Stockholm neighborhood called Vasastan, which translates to the city of Vasa, named after Sweden’s first king who reigned in the 1500s. The church is particularly known for its diaconic efforts. Mr. Nordström said that the church has begun taking over the role of psychiatric care.
“It used to be possible to talk to someone through psychiatric care, but now [public services] don’t offer therapy for those suffering from anxiety or need to talk through things. So we go in to offer what people can no longer get from psychiatric care.”
‘It’s fun’
As for Vilgot, the teen, he says that some of his friends are hesitant toward the church.
“I don’t really know why. I guess some of them think it’s not ‘cool,’” he says.
But he adds that he hopes more people will join.
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“Of course it shouldn’t be forced upon anyone, but it’s fun. I think more people would like it if they would learn more about what the church really is.”
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csmonitor--2020-12-22--Agatha, decoded, in “The Mystery of Mrs. Christie”

It ’ s quite remarkable that the third-bestselling author of all time – outdone only by Shakespeare and the Bible – wrote mystery novels and had no formal education .
What ’ s even more incredible is that the “ Queen of Crime ” – Dame Agatha Christie ( “ And Then There Were None , ” “ Murder on the Orient Express ” ) – became the center of a fascinating missing person ’ s case herself on Dec. 3 , 1926 , when she kissed her 7-year-old daughter , Rosalind , goodnight , then vanished for 11 days @ @ @ @ @ @ @ near the gloomy Silent Pool , igniting an extensive hunt , and Agatha ’ s unfaithful husband , Colonel Archibald Christie , was suspected of murdering her .
It was a case fit for Hercule Poirot or Miss Marple .
Cue , instead , lawyer and bestselling novelist Marie Benedict ( “ The Only Woman in the Room , ” “ The Other Einstein , ” “ Carnegie 's Maid , ” “ Lady Clementine ” ) .
Her brilliantly inspired historical fiction , “ The Mystery of Mrs. Christie , ” boldly @ @ @ @ @ @ @ those unexplained days .
Several other books and movies have tried fictionalizing this stretch of time , with mixed results , for example the 1979 film “ Agatha ” with Vanessa Redgrave and Dustin Hoffman .
But Benedict ’ s imagining stands out from the pack , cleverly positing that Agatha ’ s private tragedy was the genesis of the legendary author ’ s success .
The novel opens moodily with a letter written by Agatha and left for Archie before her disappearance .
“ Freeing myself of the shackles of your judgment @ @ @ @ @ @ @ result of your duplicity , a result you never intended , ” she writes .
From there , a rich dual storyline unfolds .
Alternating chapters portray both spouses ’ perspectives ; those titled “ The Manuscript ” illuminate Agatha ’ s voice and ebullient personality .
Her story begins on the day she meets the debonair and mysterious Colonel , when she observes that she “ could not have written a more perfect man.
” On the other hand , chapters titled “ After the Disappearance ” focus on an anxious Archie @ @ @ @ @ @ @ in which he is the prime suspect : “ Overnight , he is transformed from handsome war hero in an idyllic marriage to suspicious catalyst for his wife ’ s flight.
” The rhythms of their courtship ebb and flow through WWI , during which Archie was a pilot and Agatha was a war nurse .
( In real life , she gleaned knowledge of poisons from the hospital dispensary that eventually enhanced the plots of her novels . )
Agatha ’ s burgeoning career as a writer often took a back seat @ @ @ @ @ @ @ s bidding , which demanded that she always put her husband first , regardless of her own needs .
Benedict shines as a suspense writer , paying excellent homage to Agatha ’ s novels with twisting motives and deftly described actions .
Her vivid characterizations and sweeping prose transport the reader right back to the 1900s .
News reports and event timelines from the era fit effortlessly into Agatha ’ s observations of the happiness and pain that fill her world .
The ending is a picture-perfect conclusion to the mystery of Agatha @ @ @ @ @ @ @ intelligent soul .
The real-life Agatha famously preferred privacy , never gave interviews , and dodged press inquiries .
( Even her autobiography , published almost two years after her death , made no mention of the missing 11 days . )
Yet Benedict convincingly zeroes in on that time , and even manages to create a healing message from it : One should be true to one ’ s self , cherish integrity , and always be ready for new adventures .
After the Christies divorced in 1928 , it ’ s @ @ @ @ @ @ @ marry Sir Max Mallowan , an archaeologist , to whom she was wedded for 46 years .
She loved accompanying him to exotic locations that sometimes became backgrounds in her books .
Mallowan wrote in his memoirs , “ Few men know what it is to live in harmony beside an imaginative , creative mind which inspires life with zest.
” In Agatha ’ s 1940 novel “ Sad Cypress , ” Hercule Poirot may have best summed up the silver lining of his creator ’ s life with the line , “ @ @ @ @ @ @ @ of the shadow of death , and come out of it into the sunshine – then , mon cher , it is a new life that begins.
” Touché , Poirot !

It’s quite remarkable that the third-bestselling author of all time – outdone only by Shakespeare and the Bible – wrote mystery novels and had no formal education. What’s even more incredible is that the “Queen of Crime” – Dame Agatha Christie (“And Then There Were None,” “Murder on the Orient Express”) – became the center of a fascinating missing person’s case herself on Dec. 3, 1926, when she kissed her 7-year-old daughter, Rosalind, goodnight, then vanished for 11 days. The police found her car parked near the gloomy Silent Pool, igniting an extensive hunt, and Agatha’s unfaithful husband, Colonel Archibald Christie, was suspected of murdering her. It was a case fit for Hercule Poirot or Miss Marple.
Cue, instead, lawyer and bestselling novelist Marie Benedict (“The Only Woman in the Room,” “The Other Einstein,” “Carnegie's Maid,” “Lady Clementine”). Her brilliantly inspired historical fiction, “The Mystery of Mrs. Christie,” boldly speculates on what could have happened during those unexplained days. Several other books and movies have tried fictionalizing this stretch of time, with mixed results, for example the 1979 film “Agatha” with Vanessa Redgrave and Dustin Hoffman. But Benedict’s imagining stands out from the pack, cleverly positing that Agatha’s private tragedy was the genesis of the legendary author’s success.
The novel opens moodily with a letter written by Agatha and left for Archie before her disappearance. “Freeing myself of the shackles of your judgment and your malfeasance will be a delightful result of your duplicity, a result you never intended,” she writes.
From there, a rich dual storyline unfolds. Alternating chapters portray both spouses’ perspectives; those titled “The Manuscript” illuminate Agatha’s voice and ebullient personality. Her story begins on the day she meets the debonair and mysterious Colonel, when she observes that she “could not have written a more perfect man.”
On the other hand, chapters titled “After the Disappearance” focus on an anxious Archie as he navigates the missing persons investigation in which he is the prime suspect: “Overnight, he is transformed from handsome war hero in an idyllic marriage to suspicious catalyst for his wife’s flight.”
The rhythms of their courtship ebb and flow through WWI, during which Archie was a pilot and Agatha was a war nurse. (In real life, she gleaned knowledge of poisons from the hospital dispensary that eventually enhanced the plots of her novels.) Agatha’s burgeoning career as a writer often took a back seat to societal norms and her mother’s bidding, which demanded that she always put her husband first, regardless of her own needs.
Benedict shines as a suspense writer, paying excellent homage to Agatha’s novels with twisting motives and deftly described actions. Her vivid characterizations and sweeping prose transport the reader right back to the 1900s. News reports and event timelines from the era fit effortlessly into Agatha’s observations of the happiness and pain that fill her world.
The ending is a picture-perfect conclusion to the mystery of Agatha’s disappearance which reveals her uniquely intelligent soul. The real-life Agatha famously preferred privacy, never gave interviews, and dodged press inquiries. (Even her autobiography, published almost two years after her death, made no mention of the missing 11 days.) Yet Benedict convincingly zeroes in on that time, and even manages to create a healing message from it: One should be true to one’s self, cherish integrity, and always be ready for new adventures.
Get stories that
empower and uplift daily. By signing up, you agree to our Privacy Policy Already a subscriber? Log in to hide ads.
After the Christies divorced in 1928, it’s comforting to know Agatha went on to marry Sir Max Mallowan, an archaeologist, to whom she was wedded for 46 years. She loved accompanying him to exotic locations that sometimes became backgrounds in her books. Mallowan wrote in his memoirs, “Few men know what it is to live in harmony beside an imaginative, creative mind which inspires life with zest.”
In Agatha’s 1940 novel “Sad Cypress,” Hercule Poirot may have best summed up the silver lining of his creator’s life with the line, “When one has walked in the valley of the shadow of death, and come out of it into the sunshine – then, mon cher, it is a new life that begins.” Touché, Poirot!