(3270,'_site_transient_update_plugins','O:8:\"stdClass\":5:{s:12:\"last_checked\";i:1584385192;s:7:\"checked\";a:26:{s:19:\"akismet/akismet.php\";s:5:\"4.1.3\";s:36:\"contact-form-7/wp-contact-form-7.php\";s:5:\"5.1.7\";s:31:\"envato-market/envato-market.php\";s:5:\"2.0.3\";s:53:\"facebook-for-woocommerce/facebook-for-woocommerce.php\";s:6:\"1.10.1\";s:35:\"cookie-law-info/cookie-law-info.php\";s:5:\"1.8.5\";s:50:\"google-analytics-for-wordpress/googleanalytics.php\";s:6:\"7.10.4\";s:19:\"jetpack/jetpack.php\";s:3:\"8.3\";s:51:\"mailchimp-for-woocommerce/mailchimp-woocommerce.php\";s:5:\"2.3.5\";s:37:\"mailchimp-for-wp/mailchimp-for-wp.php\";s:5:\"4.7.5\";s:47:\"one-click-demo-import/one-click-demo-import.php\";s:5:\"2.5.2\";s:41:\"post-type-switcher/post-type-switcher.php\";s:5:\"3.2.0\";s:21:\"quadmenu/quadmenu.php\";s:5:\"2.0.2\";s:35:\"responsive-menu/responsive-menu.php\";s:6:\"3.1.26\";s:47:\"show-current-template/show-current-template.php\";s:5:\"0.3.3\";s:39:\"unicord_essential/unicord_essential.php\";s:5:\"1.1.0\";s:33:\"w3-total-cache/w3-total-cache.php\";s:6:\"0.13.1\";s:27:\"woocommerce/woocommerce.php\";s:5:\"4.0.0\";s:39:\"woocommerce-admin/woocommerce-admin.php\";s:5:\"1.0.0\";s:91:\"woocommerce-gateway-paypal-express-checkout/woocommerce-gateway-paypal-express-checkout.php\";s:6:\"1.6.20\";s:45:\"woocommerce-services/woocommerce-services.php\";s:6:\"1.22.4\";s:57:\"woocommerce-gateway-stripe/woocommerce-gateway-stripe.php\";s:5:\"4.3.2\";s:31:\"woo-donations/woo-donations.php\";s:3:\"1.1\";s:35:\"woo-donations-ref/woo-donations.php\";s:3:\"1.1\";s:27:\"js_composer/js_composer.php\";s:3:\"5.6\";s:25:\"wp-scraper/wp-scraper.php\";s:3:\"5.4\";s:24:\"wordpress-seo/wp-seo.php\";s:4:\"13.2\";}s:8:\"response\";a:0:{}s:12:\"translations\";a:0:{}s:9:\"no_update\";a:23:{s:19:\"akismet/akismet.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:21:\"w.org/plugins/akismet\";s:4:\"slug\";s:7:\"akismet\";s:6:\"plugin\";s:19:\"akismet/akismet.php\";s:11:\"new_version\";s:5:\"4.1.3\";s:3:\"url\";s:38:\"https://wordpress.org/plugins/akismet/\";s:7:\"package\";s:56:\"https://downloads.wordpress.org/plugin/akismet.4.1.3.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:59:\"https://ps.w.org/akismet/assets/icon-256x256.png?rev=969272\";s:2:\"1x\";s:59:\"https://ps.w.org/akismet/assets/icon-128x128.png?rev=969272\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:61:\"https://ps.w.org/akismet/assets/banner-772x250.jpg?rev=479904\";}s:11:\"banners_rtl\";a:0:{}}s:36:\"contact-form-7/wp-contact-form-7.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:28:\"w.org/plugins/contact-form-7\";s:4:\"slug\";s:14:\"contact-form-7\";s:6:\"plugin\";s:36:\"contact-form-7/wp-contact-form-7.php\";s:11:\"new_version\";s:5:\"5.1.7\";s:3:\"url\";s:45:\"https://wordpress.org/plugins/contact-form-7/\";s:7:\"package\";s:63:\"https://downloads.wordpress.org/plugin/contact-form-7.5.1.7.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:66:\"https://ps.w.org/contact-form-7/assets/icon-256x256.png?rev=984007\";s:2:\"1x\";s:66:\"https://ps.w.org/contact-form-7/assets/icon-128x128.png?rev=984007\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:69:\"https://ps.w.org/contact-form-7/assets/banner-1544x500.png?rev=860901\";s:2:\"1x\";s:68:\"https://ps.w.org/contact-form-7/assets/banner-772x250.png?rev=880427\";}s:11:\"banners_rtl\";a:0:{}}s:53:\"facebook-for-woocommerce/facebook-for-woocommerce.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:38:\"w.org/plugins/facebook-for-woocommerce\";s:4:\"slug\";s:24:\"facebook-for-woocommerce\";s:6:\"plugin\";s:53:\"facebook-for-woocommerce/facebook-for-woocommerce.php\";s:11:\"new_version\";s:6:\"1.10.1\";s:3:\"url\";s:55:\"https://wordpress.org/plugins/facebook-for-woocommerce/\";s:7:\"package\";s:74:\"https://downloads.wordpress.org/plugin/facebook-for-woocommerce.1.10.1.zip\";s:5:\"icons\";a:3:{s:2:\"2x\";s:77:\"https://ps.w.org/facebook-for-woocommerce/assets/icon-256x256.png?rev=2040223\";s:2:\"1x\";s:69:\"https://ps.w.org/facebook-for-woocommerce/assets/icon.svg?rev=2040223\";s:3:\"svg\";s:69:\"https://ps.w.org/facebook-for-woocommerce/assets/icon.svg?rev=2040223\";}s:7:\"banners\";a:0:{}s:11:\"banners_rtl\";a:0:{}}s:35:\"cookie-law-info/cookie-law-info.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:29:\"w.org/plugins/cookie-law-info\";s:4:\"slug\";s:15:\"cookie-law-info\";s:6:\"plugin\";s:35:\"cookie-law-info/cookie-law-info.php\";s:11:\"new_version\";s:5:\"1.8.5\";s:3:\"url\";s:46:\"https://wordpress.org/plugins/cookie-law-info/\";s:7:\"package\";s:64:\"https://downloads.wordpress.org/plugin/cookie-law-info.1.8.5.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:68:\"https://ps.w.org/cookie-law-info/assets/icon-256x256.png?rev=1879809\";s:2:\"1x\";s:68:\"https://ps.w.org/cookie-law-info/assets/icon-256x256.png?rev=1879809\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:71:\"https://ps.w.org/cookie-law-info/assets/banner-1544x500.jpg?rev=2222648\";s:2:\"1x\";s:70:\"https://ps.w.org/cookie-law-info/assets/banner-772x250.jpg?rev=2222648\";}s:11:\"banners_rtl\";a:0:{}}s:50:\"google-analytics-for-wordpress/googleanalytics.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:44:\"w.org/plugins/google-analytics-for-wordpress\";s:4:\"slug\";s:30:\"google-analytics-for-wordpress\";s:6:\"plugin\";s:50:\"google-analytics-for-wordpress/googleanalytics.php\";s:11:\"new_version\";s:6:\"7.10.4\";s:3:\"url\";s:61:\"https://wordpress.org/plugins/google-analytics-for-wordpress/\";s:7:\"package\";s:80:\"https://downloads.wordpress.org/plugin/google-analytics-for-wordpress.7.10.4.zip\";s:5:\"icons\";a:3:{s:2:\"2x\";s:83:\"https://ps.w.org/google-analytics-for-wordpress/assets/icon-256x256.png?rev=1598927\";s:2:\"1x\";s:75:\"https://ps.w.org/google-analytics-for-wordpress/assets/icon.svg?rev=1598927\";s:3:\"svg\";s:75:\"https://ps.w.org/google-analytics-for-wordpress/assets/icon.svg?rev=1598927\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:86:\"https://ps.w.org/google-analytics-for-wordpress/assets/banner-1544x500.png?rev=2159532\";s:2:\"1x\";s:85:\"https://ps.w.org/google-analytics-for-wordpress/assets/banner-772x250.png?rev=2159532\";}s:11:\"banners_rtl\";a:0:{}}s:19:\"jetpack/jetpack.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:21:\"w.org/plugins/jetpack\";s:4:\"slug\";s:7:\"jetpack\";s:6:\"plugin\";s:19:\"jetpack/jetpack.php\";s:11:\"new_version\";s:3:\"8.3\";s:3:\"url\";s:38:\"https://wordpress.org/plugins/jetpack/\";s:7:\"package\";s:54:\"https://downloads.wordpress.org/plugin/jetpack.8.3.zip\";s:5:\"icons\";a:3:{s:2:\"2x\";s:60:\"https://ps.w.org/jetpack/assets/icon-256x256.png?rev=1791404\";s:2:\"1x\";s:52:\"https://ps.w.org/jetpack/assets/icon.svg?rev=1791404\";s:3:\"svg\";s:52:\"https://ps.w.org/jetpack/assets/icon.svg?rev=1791404\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:63:\"https://ps.w.org/jetpack/assets/banner-1544x500.png?rev=1791404\";s:2:\"1x\";s:62:\"https://ps.w.org/jetpack/assets/banner-772x250.png?rev=1791404\";}s:11:\"banners_rtl\";a:0:{}}s:51:\"mailchimp-for-woocommerce/mailchimp-woocommerce.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:39:\"w.org/plugins/mailchimp-for-woocommerce\";s:4:\"slug\";s:25:\"mailchimp-for-woocommerce\";s:6:\"plugin\";s:51:\"mailchimp-for-woocommerce/mailchimp-woocommerce.php\";s:11:\"new_version\";s:5:\"2.3.5\";s:3:\"url\";s:56:\"https://wordpress.org/plugins/mailchimp-for-woocommerce/\";s:7:\"package\";s:74:\"https://downloads.wordpress.org/plugin/mailchimp-for-woocommerce.2.3.5.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:78:\"https://ps.w.org/mailchimp-for-woocommerce/assets/icon-256x256.png?rev=1509501\";s:2:\"1x\";s:78:\"https://ps.w.org/mailchimp-for-woocommerce/assets/icon-256x256.png?rev=1509501\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:81:\"https://ps.w.org/mailchimp-for-woocommerce/assets/banner-1544x500.png?rev=1950415\";s:2:\"1x\";s:80:\"https://ps.w.org/mailchimp-for-woocommerce/assets/banner-772x250.jpg?rev=1950415\";}s:11:\"banners_rtl\";a:0:{}}s:37:\"mailchimp-for-wp/mailchimp-for-wp.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:30:\"w.org/plugins/mailchimp-for-wp\";s:4:\"slug\";s:16:\"mailchimp-for-wp\";s:6:\"plugin\";s:37:\"mailchimp-for-wp/mailchimp-for-wp.php\";s:11:\"new_version\";s:5:\"4.7.5\";s:3:\"url\";s:47:\"https://wordpress.org/plugins/mailchimp-for-wp/\";s:7:\"package\";s:65:\"https://downloads.wordpress.org/plugin/mailchimp-for-wp.4.7.5.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:69:\"https://ps.w.org/mailchimp-for-wp/assets/icon-256x256.png?rev=1224577\";s:2:\"1x\";s:69:\"https://ps.w.org/mailchimp-for-wp/assets/icon-128x128.png?rev=1224577\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:71:\"https://ps.w.org/mailchimp-for-wp/assets/banner-772x250.png?rev=1184706\";}s:11:\"banners_rtl\";a:0:{}}s:47:\"one-click-demo-import/one-click-demo-import.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:35:\"w.org/plugins/one-click-demo-import\";s:4:\"slug\";s:21:\"one-click-demo-import\";s:6:\"plugin\";s:47:\"one-click-demo-import/one-click-demo-import.php\";s:11:\"new_version\";s:5:\"2.5.2\";s:3:\"url\";s:52:\"https://wordpress.org/plugins/one-click-demo-import/\";s:7:\"package\";s:70:\"https://downloads.wordpress.org/plugin/one-click-demo-import.2.5.2.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:74:\"https://ps.w.org/one-click-demo-import/assets/icon-256x256.png?rev=1694310\";s:2:\"1x\";s:74:\"https://ps.w.org/one-click-demo-import/assets/icon-128x128.png?rev=1694310\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:77:\"https://ps.w.org/one-click-demo-import/assets/banner-1544x500.png?rev=1694310\";s:2:\"1x\";s:76:\"https://ps.w.org/one-click-demo-import/assets/banner-772x250.png?rev=1694310\";}s:11:\"banners_rtl\";a:0:{}}s:41:\"post-type-switcher/post-type-switcher.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:32:\"w.org/plugins/post-type-switcher\";s:4:\"slug\";s:18:\"post-type-switcher\";s:6:\"plugin\";s:41:\"post-type-switcher/post-type-switcher.php\";s:11:\"new_version\";s:5:\"3.2.0\";s:3:\"url\";s:49:\"https://wordpress.org/plugins/post-type-switcher/\";s:7:\"package\";s:67:\"https://downloads.wordpress.org/plugin/post-type-switcher.3.2.0.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:71:\"https://ps.w.org/post-type-switcher/assets/icon-256x256.jpg?rev=1823578\";s:2:\"1x\";s:71:\"https://ps.w.org/post-type-switcher/assets/icon-128x128.jpg?rev=1823578\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:74:\"https://ps.w.org/post-type-switcher/assets/banner-1544x500.jpg?rev=1823571\";s:2:\"1x\";s:73:\"https://ps.w.org/post-type-switcher/assets/banner-772x250.jpg?rev=1823571\";}s:11:\"banners_rtl\";a:0:{}}s:21:\"quadmenu/quadmenu.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:22:\"w.org/plugins/quadmenu\";s:4:\"slug\";s:8:\"quadmenu\";s:6:\"plugin\";s:21:\"quadmenu/quadmenu.php\";s:11:\"new_version\";s:5:\"2.0.2\";s:3:\"url\";s:39:\"https://wordpress.org/plugins/quadmenu/\";s:7:\"package\";s:57:\"https://downloads.wordpress.org/plugin/quadmenu.2.0.2.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:61:\"https://ps.w.org/quadmenu/assets/icon-256x256.jpg?rev=1982327\";s:2:\"1x\";s:61:\"https://ps.w.org/quadmenu/assets/icon-128x128.jpg?rev=1982327\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:64:\"https://ps.w.org/quadmenu/assets/banner-1544x500.jpg?rev=1897106\";s:2:\"1x\";s:63:\"https://ps.w.org/quadmenu/assets/banner-772x250.jpg?rev=1897106\";}s:11:\"banners_rtl\";a:0:{}}s:35:\"responsive-menu/responsive-menu.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:29:\"w.org/plugins/responsive-menu\";s:4:\"slug\";s:15:\"responsive-menu\";s:6:\"plugin\";s:35:\"responsive-menu/responsive-menu.php\";s:11:\"new_version\";s:6:\"3.1.26\";s:3:\"url\";s:46:\"https://wordpress.org/plugins/responsive-menu/\";s:7:\"package\";s:65:\"https://downloads.wordpress.org/plugin/responsive-menu.3.1.26.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:68:\"https://ps.w.org/responsive-menu/assets/icon-256x256.png?rev=1782326\";s:2:\"1x\";s:68:\"https://ps.w.org/responsive-menu/assets/icon-128x128.png?rev=1782326\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:70:\"https://ps.w.org/responsive-menu/assets/banner-772x250.png?rev=1782326\";}s:11:\"banners_rtl\";a:0:{}}s:47:\"show-current-template/show-current-template.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:35:\"w.org/plugins/show-current-template\";s:4:\"slug\";s:21:\"show-current-template\";s:6:\"plugin\";s:47:\"show-current-template/show-current-template.php\";s:11:\"new_version\";s:5:\"0.3.3\";s:3:\"url\";s:52:\"https://wordpress.org/plugins/show-current-template/\";s:7:\"package\";s:70:\"https://downloads.wordpress.org/plugin/show-current-template.0.3.3.zip\";s:5:\"icons\";a:3:{s:2:\"2x\";s:73:\"https://ps.w.org/show-current-template/assets/icon-256x256.png?rev=976031\";s:2:\"1x\";s:65:\"https://ps.w.org/show-current-template/assets/icon.svg?rev=976031\";s:3:\"svg\";s:65:\"https://ps.w.org/show-current-template/assets/icon.svg?rev=976031\";}s:7:\"banners\";a:0:{}s:11:\"banners_rtl\";a:0:{}}s:33:\"w3-total-cache/w3-total-cache.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:28:\"w.org/plugins/w3-total-cache\";s:4:\"slug\";s:14:\"w3-total-cache\";s:6:\"plugin\";s:33:\"w3-total-cache/w3-total-cache.php\";s:11:\"new_version\";s:6:\"0.13.1\";s:3:\"url\";s:45:\"https://wordpress.org/plugins/w3-total-cache/\";s:7:\"package\";s:64:\"https://downloads.wordpress.org/plugin/w3-total-cache.0.13.1.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:67:\"https://ps.w.org/w3-total-cache/assets/icon-256x256.png?rev=1041806\";s:2:\"1x\";s:67:\"https://ps.w.org/w3-total-cache/assets/icon-128x128.png?rev=1041806\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:69:\"https://ps.w.org/w3-total-cache/assets/banner-772x250.jpg?rev=1041806\";}s:11:\"banners_rtl\";a:0:{}}s:27:\"woocommerce/woocommerce.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:25:\"w.org/plugins/woocommerce\";s:4:\"slug\";s:11:\"woocommerce\";s:6:\"plugin\";s:27:\"woocommerce/woocommerce.php\";s:11:\"new_version\";s:5:\"4.0.0\";s:3:\"url\";s:42:\"https://wordpress.org/plugins/woocommerce/\";s:7:\"package\";s:60:\"https://downloads.wordpress.org/plugin/woocommerce.4.0.0.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:64:\"https://ps.w.org/woocommerce/assets/icon-256x256.png?rev=2075035\";s:2:\"1x\";s:64:\"https://ps.w.org/woocommerce/assets/icon-128x128.png?rev=2075035\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:67:\"https://ps.w.org/woocommerce/assets/banner-1544x500.png?rev=2075035\";s:2:\"1x\";s:66:\"https://ps.w.org/woocommerce/assets/banner-772x250.png?rev=2075035\";}s:11:\"banners_rtl\";a:0:{}}s:39:\"woocommerce-admin/woocommerce-admin.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:31:\"w.org/plugins/woocommerce-admin\";s:4:\"slug\";s:17:\"woocommerce-admin\";s:6:\"plugin\";s:39:\"woocommerce-admin/woocommerce-admin.php\";s:11:\"new_version\";s:5:\"1.0.0\";s:3:\"url\";s:48:\"https://wordpress.org/plugins/woocommerce-admin/\";s:7:\"package\";s:66:\"https://downloads.wordpress.org/plugin/woocommerce-admin.1.0.0.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:70:\"https://ps.w.org/woocommerce-admin/assets/icon-256x256.jpg?rev=2057866\";s:2:\"1x\";s:70:\"https://ps.w.org/woocommerce-admin/assets/icon-128x128.jpg?rev=2057866\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:73:\"https://ps.w.org/woocommerce-admin/assets/banner-1544x500.jpg?rev=2057866\";s:2:\"1x\";s:72:\"https://ps.w.org/woocommerce-admin/assets/banner-772x250.jpg?rev=2057866\";}s:11:\"banners_rtl\";a:0:{}}s:91:\"woocommerce-gateway-paypal-express-checkout/woocommerce-gateway-paypal-express-checkout.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:57:\"w.org/plugins/woocommerce-gateway-paypal-express-checkout\";s:4:\"slug\";s:43:\"woocommerce-gateway-paypal-express-checkout\";s:6:\"plugin\";s:91:\"woocommerce-gateway-paypal-express-checkout/woocommerce-gateway-paypal-express-checkout.php\";s:11:\"new_version\";s:6:\"1.6.20\";s:3:\"url\";s:74:\"https://wordpress.org/plugins/woocommerce-gateway-paypal-express-checkout/\";s:7:\"package\";s:93:\"https://downloads.wordpress.org/plugin/woocommerce-gateway-paypal-express-checkout.1.6.20.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:96:\"https://ps.w.org/woocommerce-gateway-paypal-express-checkout/assets/icon-256x256.png?rev=1900204\";s:2:\"1x\";s:96:\"https://ps.w.org/woocommerce-gateway-paypal-express-checkout/assets/icon-128x128.png?rev=1900204\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:99:\"https://ps.w.org/woocommerce-gateway-paypal-express-checkout/assets/banner-1544x500.png?rev=1948167\";s:2:\"1x\";s:98:\"https://ps.w.org/woocommerce-gateway-paypal-express-checkout/assets/banner-772x250.png?rev=1948167\";}s:11:\"banners_rtl\";a:0:{}}s:45:\"woocommerce-services/woocommerce-services.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:34:\"w.org/plugins/woocommerce-services\";s:4:\"slug\";s:20:\"woocommerce-services\";s:6:\"plugin\";s:45:\"woocommerce-services/woocommerce-services.php\";s:11:\"new_version\";s:6:\"1.22.4\";s:3:\"url\";s:51:\"https://wordpress.org/plugins/woocommerce-services/\";s:7:\"package\";s:70:\"https://downloads.wordpress.org/plugin/woocommerce-services.1.22.4.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:73:\"https://ps.w.org/woocommerce-services/assets/icon-256x256.png?rev=1910075\";s:2:\"1x\";s:73:\"https://ps.w.org/woocommerce-services/assets/icon-128x128.png?rev=1910075\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:76:\"https://ps.w.org/woocommerce-services/assets/banner-1544x500.png?rev=1962920\";s:2:\"1x\";s:75:\"https://ps.w.org/woocommerce-services/assets/banner-772x250.png?rev=1962920\";}s:11:\"banners_rtl\";a:0:{}}s:57:\"woocommerce-gateway-stripe/woocommerce-gateway-stripe.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:40:\"w.org/plugins/woocommerce-gateway-stripe\";s:4:\"slug\";s:26:\"woocommerce-gateway-stripe\";s:6:\"plugin\";s:57:\"woocommerce-gateway-stripe/woocommerce-gateway-stripe.php\";s:11:\"new_version\";s:5:\"4.3.2\";s:3:\"url\";s:57:\"https://wordpress.org/plugins/woocommerce-gateway-stripe/\";s:7:\"package\";s:75:\"https://downloads.wordpress.org/plugin/woocommerce-gateway-stripe.4.3.2.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:79:\"https://ps.w.org/woocommerce-gateway-stripe/assets/icon-256x256.png?rev=1917495\";s:2:\"1x\";s:79:\"https://ps.w.org/woocommerce-gateway-stripe/assets/icon-128x128.png?rev=1917495\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:82:\"https://ps.w.org/woocommerce-gateway-stripe/assets/banner-1544x500.png?rev=1917495\";s:2:\"1x\";s:81:\"https://ps.w.org/woocommerce-gateway-stripe/assets/banner-772x250.png?rev=1917495\";}s:11:\"banners_rtl\";a:0:{}}s:31:\"woo-donations/woo-donations.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:27:\"w.org/plugins/woo-donations\";s:4:\"slug\";s:13:\"woo-donations\";s:6:\"plugin\";s:31:\"woo-donations/woo-donations.php\";s:11:\"new_version\";s:3:\"1.1\";s:3:\"url\";s:44:\"https://wordpress.org/plugins/woo-donations/\";s:7:\"package\";s:60:\"https://downloads.wordpress.org/plugin/woo-donations.1.1.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:66:\"https://ps.w.org/woo-donations/assets/icon-256x256.png?rev=1951883\";s:2:\"1x\";s:66:\"https://ps.w.org/woo-donations/assets/icon-256x256.png?rev=1951883\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:68:\"https://ps.w.org/woo-donations/assets/banner-772x250.png?rev=1951883\";}s:11:\"banners_rtl\";a:0:{}}s:35:\"woo-donations-ref/woo-donations.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:27:\"w.org/plugins/woo-donations\";s:4:\"slug\";s:13:\"woo-donations\";s:6:\"plugin\";s:35:\"woo-donations-ref/woo-donations.php\";s:11:\"new_version\";s:3:\"1.1\";s:3:\"url\";s:44:\"https://wordpress.org/plugins/woo-donations/\";s:7:\"package\";s:60:\"https://downloads.wordpress.org/plugin/woo-donations.1.1.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:66:\"https://ps.w.org/woo-donations/assets/icon-256x256.png?rev=1951883\";s:2:\"1x\";s:66:\"https://ps.w.org/woo-donations/assets/icon-256x256.png?rev=1951883\";}s:7:\"banners\";a:1:{s:2:\"1x\";s:68:\"https://ps.w.org/woo-donations/assets/banner-772x250.png?rev=1951883\";}s:11:\"banners_rtl\";a:0:{}}s:25:\"wp-scraper/wp-scraper.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:24:\"w.org/plugins/wp-scraper\";s:4:\"slug\";s:10:\"wp-scraper\";s:6:\"plugin\";s:25:\"wp-scraper/wp-scraper.php\";s:11:\"new_version\";s:3:\"5.4\";s:3:\"url\";s:41:\"https://wordpress.org/plugins/wp-scraper/\";s:7:\"package\";s:53:\"https://downloads.wordpress.org/plugin/wp-scraper.zip\";s:5:\"icons\";a:2:{s:2:\"2x\";s:63:\"https://ps.w.org/wp-scraper/assets/icon-256x256.jpg?rev=1299130\";s:2:\"1x\";s:63:\"https://ps.w.org/wp-scraper/assets/icon-128x128.jpg?rev=1299130\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:66:\"https://ps.w.org/wp-scraper/assets/banner-1544x500.jpg?rev=2075271\";s:2:\"1x\";s:65:\"https://ps.w.org/wp-scraper/assets/banner-772x250.jpg?rev=2075271\";}s:11:\"banners_rtl\";a:0:{}}s:24:\"wordpress-seo/wp-seo.php\";O:8:\"stdClass\":9:{s:2:\"id\";s:27:\"w.org/plugins/wordpress-seo\";s:4:\"slug\";s:13:\"wordpress-seo\";s:6:\"plugin\";s:24:\"wordpress-seo/wp-seo.php\";s:11:\"new_version\";s:4:\"13.2\";s:3:\"url\";s:44:\"https://wordpress.org/plugins/wordpress-seo/\";s:7:\"package\";s:61:\"https://downloads.wordpress.org/plugin/wordpress-seo.13.2.zip\";s:5:\"icons\";a:3:{s:2:\"2x\";s:66:\"https://ps.w.org/wordpress-seo/assets/icon-256x256.png?rev=1834347\";s:2:\"1x\";s:58:\"https://ps.w.org/wordpress-seo/assets/icon.svg?rev=1946641\";s:3:\"svg\";s:58:\"https://ps.w.org/wordpress-seo/assets/icon.svg?rev=1946641\";}s:7:\"banners\";a:2:{s:2:\"2x\";s:69:\"https://ps.w.org/wordpress-seo/assets/banner-1544x500.png?rev=1843435\";s:2:\"1x\";s:68:\"https://ps.w.org/wordpress-seo/assets/banner-772x250.png?rev=1843435\";}s:11:\"banners_rtl\";a:2:{s:2:\"2x\";s:73:\"https://ps.w.org/wordpress-seo/assets/banner-1544x500-rtl.png?rev=1843435\";s:2:\"1x\";s:72:\"https://ps.w.org/wordpress-seo/assets/banner-772x250-rtl.png?rev=1843435\";}}}}','no'),(3271,'_site_transient_timeout_envato_market_themes','1584388584','no'),(3272,'_site_transient_envato_market_themes','a:4:{s:9:\"purchased\";a:0:{}s:6:\"active\";a:0:{}s:9:\"installed\";a:0:{}s:7:\"install\";a:0:{}}','no'),(3276,'_transient_timeout_as-post-store-dependencies-met','1584471536','no'),(3277,'_transient_as-post-store-dependencies-met','yes','no'),(3278,'action_scheduler_migration_status','complete','yes'),(3282,'responsive_menu_version','3.1.26','yes'),(3283,'woocommerce_db_version','4.0.0','yes'),(3289,'responsive_menu_current_page','button','yes'),(3290,'hide_pro_options','no','yes');

--
-- Table structure for table `wp_postmeta`
--

CREATE TABLE `wp_postmeta` (
  `meta_id` bigint(20) unsigned NOT NULL AUTO_INCREMENT,
  `post_id` bigint(20) unsigned NOT NULL DEFAULT '0',
  `meta_key` varchar(255) COLLATE utf8mb4_unicode_520_ci DEFAULT NULL,
  `meta_value` longtext COLLATE utf8mb4_unicode_520_ci,
  PRIMARY KEY (`meta_id`),
  KEY `post_id` (`post_id`),
  KEY `meta_key` (`meta_key`(191))
) ENGINE=InnoDB AUTO_INCREMENT=1248 DEFAULT CHARSET=utf8mb4 COLLATE=utf8mb4_unicode_520_ci;

--
-- Dumping data for table `wp_postmeta`
--

INSERT INTO `wp_postmeta` VALUES (1,2,'_wp_page_template','default'),(2,3,'_wp_page_template','default'),(3,5,'_form','<label> Your Name (required)\n    [text* your-name] </label>\n\n<label> Your Email (required)\n    [email* your-email] </label>\n\n<label> Subject\n    [text your-subject] </label>\n\n<label> Your Message\n    [textarea your-message] </label>\n\n[submit \"Send\"]'),(4,5,'_mail','a:8:{s:7:\"subject\";s:28:\"1776 Unites \"[your-subject]\"\";s:6:\"sender\";s:36:\"1776 Unites <amir.meshkin@gmail.com>\";s:4:\"body\";s:171:\"From: [your-name] <[your-email]>\nSubject: [your-subject]\n\nMessage Body:\n[your-message]\n\n-- \nThis e-mail was sent from a contact form on 1776 Unites (http://localhost:8000)\";s:9:\"recipient\";s:22:\"amir.meshkin@gmail.com\";s:18:\"additional_headers\";s:22:\"Reply-To: [your-email]\";s:11:\"attachments\";s:0:\"\";s:8:\"use_html\";i:0;s:13:\"exclude_blank\";i:0;}'),(5,5,'_mail_2','a:9:{s:6:\"active\";b:0;s:7:\"subject\";s:28:\"1776 Unites \"[your-subject]\"\";s:6:\"sender\";s:36:\"1776 Unites <amir.meshkin@gmail.com>\";s:4:\"body\";s:113:\"Message Body:\n[your-message]\n\n-- \nThis e-mail was sent from a contact form on 1776 Unites (http://localhost:8000)\";s:9:\"recipient\";s:12:\"[your-email]\";s:18:\"additional_headers\";s:32:\"Reply-To: amir.meshkin@gmail.com\";s:11:\"attachments\";s:0:\"\";s:8:\"use_html\";i:0;s:13:\"exclude_blank\";i:0;}'),(6,5,'_messages','a:8:{s:12:\"mail_sent_ok\";s:45:\"Thank you for your message. It has been sent.\";s:12:\"mail_sent_ng\";s:71:\"There was an error trying to send your message. Please try again later.\";s:16:\"validation_error\";s:61:\"One or more fields have an error. Please check and try again.\";s:4:\"spam\";s:71:\"There was an error trying to send your message. Please try again later.\";s:12:\"accept_terms\";s:69:\"You must accept the terms and conditions before sending your message.\";s:16:\"invalid_required\";s:22:\"The field is required.\";s:16:\"invalid_too_long\";s:22:\"The field is too long.\";s:17:\"invalid_too_short\";s:23:\"The field is too short.\";}'),(7,5,'_additional_settings',NULL),(8,5,'_locale','en_US'),(13,6,'wpsm','1'),(18,8,'wpsm','2'),(21,11,'_wp_attached_file','2020/03/shelby_steele.png'),(22,11,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:25:\"2020/03/shelby_steele.png\";s:5:\"sizes\";a:3:{s:6:\"medium\";a:4:{s:4:\"file\";s:25:\"shelby_steele-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:25:\"shelby_steele-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:24:\"unicord-post-thumb-small\";a:4:{s:4:\"file\";s:25:\"shelby_steele-540x371.png\";s:5:\"width\";i:540;s:6:\"height\";i:371;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(23,11,'_wpsf_parent','10'),(26,10,'_edit_lock','1583897493:1'),(27,6,'_wp_trash_meta_status','publish'),(28,6,'_wp_trash_meta_time','1583605060'),(29,6,'_wp_desired_post_slug','home-page'),(30,1,'_wp_trash_meta_status','publish'),(31,1,'_wp_trash_meta_time','1583605064'),(32,1,'_wp_desired_post_slug','hello-world'),(33,1,'_wp_trash_meta_comments_status','a:1:{i:1;s:1:\"1\";}'),(34,15,'_wp_attached_file','woocommerce-placeholder.png'),(35,15,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:1200;s:6:\"height\";i:1200;s:4:\"file\";s:27:\"woocommerce-placeholder.png\";s:5:\"sizes\";a:4:{s:6:\"medium\";a:4:{s:4:\"file\";s:35:\"woocommerce-placeholder-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:5:\"large\";a:4:{s:4:\"file\";s:37:\"woocommerce-placeholder-1024x1024.png\";s:5:\"width\";i:1024;s:6:\"height\";i:1024;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:35:\"woocommerce-placeholder-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"medium_large\";a:4:{s:4:\"file\";s:35:\"woocommerce-placeholder-768x768.png\";s:5:\"width\";i:768;s:6:\"height\";i:768;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(38,10,'_edit_last','1'),(39,10,'_yoast_wpseo_primary_category','1'),(40,10,'_yoast_wpseo_content_score','30'),(45,21,'_edit_lock','1583897494:1'),(46,21,'_edit_last','1'),(47,21,'_yoast_wpseo_content_score','60'),(48,28,'_wp_attached_file','2020/03/hill.png'),(49,28,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:16:\"2020/03/hill.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:16:\"hill-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:16:\"hill-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:16:\"hill-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:16:\"hill-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:16:\"hill-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:16:\"hill-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(50,28,'_wpsf_parent','27'),(51,30,'_wp_attached_file','2020/03/hill-1.png'),(52,30,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:18:\"2020/03/hill-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"hill-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"hill-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"hill-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(53,30,'_wpsf_parent','29'),(54,33,'_wp_attached_file','2020/03/reilly.png'),(55,33,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:18:\"2020/03/reilly.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"reilly-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"reilly-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"reilly-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"reilly-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"reilly-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"reilly-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(56,33,'_wpsf_parent','32'),(57,35,'_wp_attached_file','2020/03/reilly-1.png'),(58,35,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/reilly-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"reilly-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"reilly-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"reilly-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(59,35,'_wpsf_parent','34'),(60,38,'_wp_attached_file','2020/03/johnwood.png'),(61,38,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/johnwood.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"johnwood-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"johnwood-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"johnwood-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"johnwood-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"johnwood-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"johnwood-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(62,38,'_wpsf_parent','37'),(63,41,'_wp_attached_file','2020/03/woodson.png'),(64,41,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:19:\"2020/03/woodson.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:19:\"woodson-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:19:\"woodson-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:19:\"woodson-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:19:\"woodson-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:19:\"woodson-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:19:\"woodson-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(65,41,'_wpsf_parent','40'),(66,34,'_edit_lock','1583806637:1'),(67,34,'_edit_last','1'),(68,34,'_yoast_wpseo_content_score','30'),(69,32,'_edit_lock','1583680233:1'),(70,32,'_edit_last','1'),(71,32,'_yoast_wpseo_content_score','30'),(72,32,'_wp_trash_meta_status','publish'),(73,32,'_wp_trash_meta_time','1583680269'),(74,32,'_wp_desired_post_slug','wilfred-reilly'),(75,29,'_wp_trash_meta_status','publish'),(76,29,'_wp_trash_meta_time','1583680269'),(77,29,'_wp_desired_post_slug','the-moral-meaning-of-america-two-parallel-narratives-2'),(78,43,'_wp_attached_file','2020/03/deutsch.png'),(79,43,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:19:\"2020/03/deutsch.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:19:\"deutsch-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:19:\"deutsch-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:19:\"deutsch-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:19:\"deutsch-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:19:\"deutsch-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:19:\"deutsch-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(80,43,'_wpsf_parent','42'),(81,53,'_wp_attached_file','2020/03/rowe.png'),(82,53,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:16:\"2020/03/rowe.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:16:\"rowe-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:16:\"rowe-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:16:\"rowe-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:16:\"rowe-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:16:\"rowe-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:16:\"rowe-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(83,53,'_wpsf_parent','52'),(84,55,'_wp_attached_file','2020/03/swain.png'),(85,55,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:17:\"2020/03/swain.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:17:\"swain-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:17:\"swain-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:17:\"swain-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:17:\"swain-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:17:\"swain-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:17:\"swain-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(86,55,'_wpsf_parent','54'),(87,57,'_wp_attached_file','2020/03/butler.png'),(88,57,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:18:\"2020/03/butler.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"butler-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"butler-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"butler-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"butler-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"butler-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"butler-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(89,57,'_wpsf_parent','56'),(90,59,'_wp_attached_file','2020/03/cherry.png'),(91,59,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:18:\"2020/03/cherry.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"cherry-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"cherry-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"cherry-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"cherry-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"cherry-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"cherry-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(92,59,'_wpsf_parent','58'),(93,61,'_wp_attached_file','2020/03/mitchell.png'),(94,61,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/mitchell.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"mitchell-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"mitchell-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"mitchell-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"mitchell-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"mitchell-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"mitchell-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(95,61,'_wpsf_parent','60'),(96,63,'_wp_attached_file','2020/03/hughes.png'),(97,63,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:18:\"2020/03/hughes.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"hughes-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"hughes-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"hughes-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"hughes-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"hughes-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"hughes-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(98,63,'_wpsf_parent','62'),(99,51,'_edit_lock','1583691219:1'),(100,71,'_menu_item_type','custom'),(101,71,'_menu_item_menu_item_parent','0'),(102,71,'_menu_item_object_id','71'),(103,71,'_menu_item_object','custom'),(104,71,'_menu_item_target',''),(105,71,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(106,71,'_menu_item_xfn',''),(107,71,'_menu_item_url','http://localhost:8000/'),(108,71,'_menu_item_orphaned','1583686344'),(109,72,'_menu_item_type','post_type'),(110,72,'_menu_item_menu_item_parent','0'),(111,72,'_menu_item_object_id','17'),(112,72,'_menu_item_object','page'),(113,72,'_menu_item_target',''),(114,72,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(115,72,'_menu_item_xfn',''),(116,72,'_menu_item_url',''),(117,72,'_menu_item_orphaned','1583686344'),(118,73,'_menu_item_type','post_type'),(119,73,'_menu_item_menu_item_parent','0'),(120,73,'_menu_item_object_id','18'),(121,73,'_menu_item_object','page'),(122,73,'_menu_item_target',''),(123,73,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(124,73,'_menu_item_xfn',''),(125,73,'_menu_item_url',''),(126,73,'_menu_item_orphaned','1583686344'),(127,74,'_menu_item_type','post_type'),(128,74,'_menu_item_menu_item_parent','0'),(129,74,'_menu_item_object_id','19'),(130,74,'_menu_item_object','page'),(131,74,'_menu_item_target',''),(132,74,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(133,74,'_menu_item_xfn',''),(134,74,'_menu_item_url',''),(135,74,'_menu_item_orphaned','1583686344'),(136,75,'_menu_item_type','post_type'),(137,75,'_menu_item_menu_item_parent','0'),(138,75,'_menu_item_object_id','2'),(139,75,'_menu_item_object','page'),(140,75,'_menu_item_target',''),(141,75,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(142,75,'_menu_item_xfn',''),(143,75,'_menu_item_url',''),(144,75,'_menu_item_orphaned','1583686344'),(145,76,'_menu_item_type','post_type'),(146,76,'_menu_item_menu_item_parent','0'),(147,76,'_menu_item_object_id','16'),(148,76,'_menu_item_object','page'),(149,76,'_menu_item_target',''),(150,76,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(151,76,'_menu_item_xfn',''),(152,76,'_menu_item_url',''),(153,76,'_menu_item_orphaned','1583686344'),(154,77,'_edit_lock','1584208703:1'),(155,77,'_edit_last','1'),(156,77,'show_page_header','yes'),(157,77,'_show_page_header','field_5beac6bb42359'),(158,77,'header_title_type','page_title'),(159,77,'_header_title_type','field_5beaaf6af1b3b'),(160,77,'description',''),(161,77,'_description','field_5c36e30c30407'),(162,77,'header_background_type','color'),(163,77,'_header_background_type','field_5beaafdaf1b3e'),(164,77,'header_bg_color','#131314'),(165,77,'_header_bg_color','field_5beab032f1b40'),(166,77,'disable_social_icons','0'),(167,77,'_disable_social_icons','field_5c36e31e30408'),(168,77,'disable_scroll_down','0'),(169,77,'_disable_scroll_down','field_5c36e33d30409'),(170,78,'show_page_header','yes'),(171,78,'_show_page_header','field_5beac6bb42359'),(172,78,'header_title_type','page_title'),(173,78,'_header_title_type','field_5beaaf6af1b3b'),(174,78,'description',''),(175,78,'_description','field_5c36e30c30407'),(176,78,'header_background_type','color'),(177,78,'_header_background_type','field_5beaafdaf1b3e'),(178,78,'header_bg_color','#131314'),(179,78,'_header_bg_color','field_5beab032f1b40'),(180,78,'disable_social_icons','0'),(181,78,'_disable_social_icons','field_5c36e31e30408'),(182,78,'disable_scroll_down','0'),(183,78,'_disable_scroll_down','field_5c36e33d30409'),(184,79,'show_page_header','yes'),(185,79,'_show_page_header','field_5beac6bb42359'),(186,79,'header_title_type','page_title'),(187,79,'_header_title_type','field_5beaaf6af1b3b'),(188,79,'description',''),(189,79,'_description','field_5c36e30c30407'),(190,79,'header_background_type','color'),(191,79,'_header_background_type','field_5beaafdaf1b3e'),(192,79,'header_bg_color','#131314'),(193,79,'_header_bg_color','field_5beab032f1b40'),(194,79,'disable_social_icons','0'),(195,79,'_disable_social_icons','field_5c36e31e30408'),(196,79,'disable_scroll_down','0'),(197,79,'_disable_scroll_down','field_5c36e33d30409'),(198,80,'_menu_item_type','custom'),(199,80,'_menu_item_menu_item_parent','0'),(200,80,'_menu_item_object_id','80'),(201,80,'_menu_item_object','custom'),(202,80,'_menu_item_target',''),(203,80,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(204,80,'_menu_item_xfn',''),(205,80,'_menu_item_url','http://localhost:8000/'),(206,80,'_menu_item_orphaned','1583686602'),(207,81,'_menu_item_type','post_type'),(208,81,'_menu_item_menu_item_parent','0'),(209,81,'_menu_item_object_id','17'),(210,81,'_menu_item_object','page'),(211,81,'_menu_item_target',''),(212,81,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(213,81,'_menu_item_xfn',''),(214,81,'_menu_item_url',''),(215,81,'_menu_item_orphaned','1583686603'),(216,82,'_menu_item_type','post_type'),(217,82,'_menu_item_menu_item_parent','0'),(218,82,'_menu_item_object_id','18'),(219,82,'_menu_item_object','page'),(220,82,'_menu_item_target',''),(221,82,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(222,82,'_menu_item_xfn',''),(223,82,'_menu_item_url',''),(224,82,'_menu_item_orphaned','1583686603'),(225,83,'_menu_item_type','post_type'),(226,83,'_menu_item_menu_item_parent','0'),(227,83,'_menu_item_object_id','77'),(228,83,'_menu_item_object','page'),(229,83,'_menu_item_target',''),(230,83,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(231,83,'_menu_item_xfn',''),(232,83,'_menu_item_url',''),(234,84,'_menu_item_type','post_type'),(235,84,'_menu_item_menu_item_parent','0'),(236,84,'_menu_item_object_id','19'),(237,84,'_menu_item_object','page'),(238,84,'_menu_item_target',''),(239,84,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(240,84,'_menu_item_xfn',''),(241,84,'_menu_item_url',''),(242,84,'_menu_item_orphaned','1583686603'),(243,85,'_menu_item_type','post_type'),(244,85,'_menu_item_menu_item_parent','0'),(245,85,'_menu_item_object_id','2'),(246,85,'_menu_item_object','page'),(247,85,'_menu_item_target',''),(248,85,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(249,85,'_menu_item_xfn',''),(250,85,'_menu_item_url',''),(251,85,'_menu_item_orphaned','1583686603'),(252,86,'_menu_item_type','post_type'),(253,86,'_menu_item_menu_item_parent','0'),(254,86,'_menu_item_object_id','16'),(255,86,'_menu_item_object','page'),(256,86,'_menu_item_target',''),(257,86,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(258,86,'_menu_item_xfn',''),(259,86,'_menu_item_url',''),(260,86,'_menu_item_orphaned','1583686603'),(262,88,'_edit_lock','1583897656:1'),(263,88,'_edit_last','1'),(264,88,'show_page_header','yes'),(265,88,'_show_page_header','field_5beac6bb42359'),(266,88,'header_title_type','page_title'),(267,88,'_header_title_type','field_5beaaf6af1b3b'),(268,88,'description',''),(269,88,'_description','field_5c36e30c30407'),(270,88,'header_background_type','color'),(271,88,'_header_background_type','field_5beaafdaf1b3e'),(272,88,'header_bg_color','#131314'),(273,88,'_header_bg_color','field_5beab032f1b40'),(274,88,'disable_social_icons','0'),(275,88,'_disable_social_icons','field_5c36e31e30408'),(276,88,'disable_scroll_down','0'),(277,88,'_disable_scroll_down','field_5c36e33d30409'),(278,89,'show_page_header','yes'),(279,89,'_show_page_header','field_5beac6bb42359'),(280,89,'header_title_type','page_title'),(281,89,'_header_title_type','field_5beaaf6af1b3b'),(282,89,'description',''),(283,89,'_description','field_5c36e30c30407'),(284,89,'header_background_type','color'),(285,89,'_header_background_type','field_5beaafdaf1b3e'),(286,89,'header_bg_color','#131314'),(287,89,'_header_bg_color','field_5beab032f1b40'),(288,89,'disable_social_icons','0'),(289,89,'_disable_social_icons','field_5c36e31e30408'),(290,89,'disable_scroll_down','0'),(291,89,'_disable_scroll_down','field_5c36e33d30409'),(292,88,'_yoast_wpseo_content_score','60'),(293,90,'_menu_item_type','post_type'),(294,90,'_menu_item_menu_item_parent','0'),(295,90,'_menu_item_object_id','88'),(296,90,'_menu_item_object','page'),(297,90,'_menu_item_target',''),(298,90,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(299,90,'_menu_item_xfn',''),(300,90,'_menu_item_url',''),(302,91,'_edit_lock','1583688469:1'),(303,91,'_edit_last','1'),(304,91,'show_page_header','yes'),(305,91,'_show_page_header','field_5beac6bb42359'),(306,91,'header_title_type','page_title'),(307,91,'_header_title_type','field_5beaaf6af1b3b'),(308,91,'description',''),(309,91,'_description','field_5c36e30c30407'),(310,91,'header_background_type','color'),(311,91,'_header_background_type','field_5beaafdaf1b3e'),(312,91,'header_bg_color','#131314'),(313,91,'_header_bg_color','field_5beab032f1b40'),(314,91,'disable_social_icons','0'),(315,91,'_disable_social_icons','field_5c36e31e30408'),(316,91,'disable_scroll_down','0'),(317,91,'_disable_scroll_down','field_5c36e33d30409'),(318,92,'show_page_header','yes'),(319,92,'_show_page_header','field_5beac6bb42359'),(320,92,'header_title_type','page_title'),(321,92,'_header_title_type','field_5beaaf6af1b3b'),(322,92,'description',''),(323,92,'_description','field_5c36e30c30407'),(324,92,'header_background_type','color'),(325,92,'_header_background_type','field_5beaafdaf1b3e'),(326,92,'header_bg_color','#131314'),(327,92,'_header_bg_color','field_5beab032f1b40'),(328,92,'disable_social_icons','0'),(329,92,'_disable_social_icons','field_5c36e31e30408'),(330,92,'disable_scroll_down','0'),(331,92,'_disable_scroll_down','field_5c36e33d30409'),(332,93,'_edit_lock','1583688502:1'),(333,93,'_edit_last','1'),(334,93,'show_page_header','yes'),(335,93,'_show_page_header','field_5beac6bb42359'),(336,93,'header_title_type','page_title'),(337,93,'_header_title_type','field_5beaaf6af1b3b'),(338,93,'description',''),(339,93,'_description','field_5c36e30c30407'),(340,93,'header_background_type','color'),(341,93,'_header_background_type','field_5beaafdaf1b3e'),(342,93,'header_bg_color','#131314'),(343,93,'_header_bg_color','field_5beab032f1b40'),(344,93,'disable_social_icons','0'),(345,93,'_disable_social_icons','field_5c36e31e30408'),(346,93,'disable_scroll_down','0'),(347,93,'_disable_scroll_down','field_5c36e33d30409'),(348,94,'show_page_header','yes'),(349,94,'_show_page_header','field_5beac6bb42359'),(350,94,'header_title_type','page_title'),(351,94,'_header_title_type','field_5beaaf6af1b3b'),(352,94,'description',''),(353,94,'_description','field_5c36e30c30407'),(354,94,'header_background_type','color'),(355,94,'_header_background_type','field_5beaafdaf1b3e'),(356,94,'header_bg_color','#131314'),(357,94,'_header_bg_color','field_5beab032f1b40'),(358,94,'disable_social_icons','0'),(359,94,'_disable_social_icons','field_5c36e31e30408'),(360,94,'disable_scroll_down','0'),(361,94,'_disable_scroll_down','field_5c36e33d30409'),(362,95,'_edit_lock','1583897633:1'),(363,95,'_edit_last','1'),(364,95,'show_page_header','yes'),(365,95,'_show_page_header','field_5beac6bb42359'),(366,95,'header_title_type','page_title'),(367,95,'_header_title_type','field_5beaaf6af1b3b'),(368,95,'description',''),(369,95,'_description','field_5c36e30c30407'),(370,95,'header_background_type','color'),(371,95,'_header_background_type','field_5beaafdaf1b3e'),(372,95,'header_bg_color','#131314'),(373,95,'_header_bg_color','field_5beab032f1b40'),(374,95,'disable_social_icons','0'),(375,95,'_disable_social_icons','field_5c36e31e30408'),(376,95,'disable_scroll_down','0'),(377,95,'_disable_scroll_down','field_5c36e33d30409'),(378,96,'show_page_header','yes'),(379,96,'_show_page_header','field_5beac6bb42359'),(380,96,'header_title_type','page_title'),(381,96,'_header_title_type','field_5beaaf6af1b3b'),(382,96,'description',''),(383,96,'_description','field_5c36e30c30407'),(384,96,'header_background_type','color'),(385,96,'_header_background_type','field_5beaafdaf1b3e'),(386,96,'header_bg_color','#131314'),(387,96,'_header_bg_color','field_5beab032f1b40'),(388,96,'disable_social_icons','0'),(389,96,'_disable_social_icons','field_5c36e31e30408'),(390,96,'disable_scroll_down','0'),(391,96,'_disable_scroll_down','field_5c36e33d30409'),(393,98,'_menu_item_type','post_type'),(394,98,'_menu_item_menu_item_parent','0'),(395,98,'_menu_item_object_id','91'),(396,98,'_menu_item_object','page'),(397,98,'_menu_item_target',''),(398,98,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(399,98,'_menu_item_xfn',''),(400,98,'_menu_item_url',''),(402,3,'_wp_trash_meta_status','draft'),(403,3,'_wp_trash_meta_time','1583688598'),(404,3,'_wp_desired_post_slug','privacy-policy'),(405,2,'_wp_trash_meta_status','publish'),(406,2,'_wp_trash_meta_time','1583688598'),(407,2,'_wp_desired_post_slug','sample-page'),(417,102,'_menu_item_type','post_type'),(418,102,'_menu_item_menu_item_parent','0'),(419,102,'_menu_item_object_id','93'),(420,102,'_menu_item_object','page'),(421,102,'_menu_item_target',''),(422,102,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(423,102,'_menu_item_xfn',''),(424,102,'_menu_item_url',''),(426,70,'_edit_lock','1584377992:1'),(427,103,'_edit_lock','1584062764:1'),(428,103,'_edit_last','1'),(429,103,'show_page_header','yes'),(430,103,'_show_page_header','field_5beac6bb42359'),(431,103,'header_title_type','page_title'),(432,103,'_header_title_type','field_5beaaf6af1b3b'),(433,103,'description',''),(434,103,'_description','field_5c36e30c30407'),(435,103,'header_background_type','color'),(436,103,'_header_background_type','field_5beaafdaf1b3e'),(437,103,'header_bg_color','#131314'),(438,103,'_header_bg_color','field_5beab032f1b40'),(439,103,'disable_social_icons','0'),(440,103,'_disable_social_icons','field_5c36e31e30408'),(441,103,'disable_scroll_down','0'),(442,103,'_disable_scroll_down','field_5c36e33d30409'),(443,104,'show_page_header','yes'),(444,104,'_show_page_header','field_5beac6bb42359'),(445,104,'header_title_type','page_title'),(446,104,'_header_title_type','field_5beaaf6af1b3b'),(447,104,'description',''),(448,104,'_description','field_5c36e30c30407'),(449,104,'header_background_type','color'),(450,104,'_header_background_type','field_5beaafdaf1b3e'),(451,104,'header_bg_color','#131314'),(452,104,'_header_bg_color','field_5beab032f1b40'),(453,104,'disable_social_icons','0'),(454,104,'_disable_social_icons','field_5c36e31e30408'),(455,104,'disable_scroll_down','0'),(456,104,'_disable_scroll_down','field_5c36e33d30409'),(466,65,'_edit_last','1'),(467,65,'_edit_lock','1583815779:1'),(468,62,'_wp_trash_meta_status','publish'),(469,62,'_wp_trash_meta_time','1583725417'),(470,62,'_wp_desired_post_slug','coleman-cruz-hughes'),(471,60,'_edit_last','1'),(472,60,'_edit_lock','1583805013:1'),(473,58,'_wp_trash_meta_status','publish'),(474,58,'_wp_trash_meta_time','1583725438'),(475,58,'_wp_desired_post_slug','robert-cherry'),(476,52,'_wp_trash_meta_status','publish'),(477,52,'_wp_trash_meta_time','1583725455'),(478,52,'_wp_desired_post_slug','ian-rowe'),(479,54,'_wp_trash_meta_status','publish'),(480,54,'_wp_trash_meta_time','1583725468'),(481,54,'_wp_desired_post_slug','carol-m-swain'),(482,56,'_wp_trash_meta_status','publish'),(483,56,'_wp_trash_meta_time','1583725476'),(484,56,'_wp_desired_post_slug','john-sibley-butler'),(485,40,'_edit_lock','1583805271:1'),(486,106,'_edit_last','1'),(487,106,'_edit_lock','1583886890:1'),(488,40,'_edit_last','1'),(489,40,'essays_0_essay','10'),(490,40,'_essays_0_essay','field_5e666b8e32606'),(491,40,'essays_1_essay','23'),(492,40,'_essays_1_essay','field_5e666b8e32606'),(493,40,'essays','2'),(494,40,'_essays','field_5e666b6832605'),(495,40,'_yoast_wpseo_content_score','30'),(496,95,'featured_essays_0_essay','10'),(497,95,'_featured_essays_0_essay','field_5e666b8e32606'),(498,95,'featured_essays_1_essay','23'),(499,95,'_featured_essays_1_essay','field_5e666b8e32606'),(500,95,'featured_essays','8'),(501,95,'_featured_essays','field_5e666b6832605'),(502,109,'show_page_header','yes'),(503,109,'_show_page_header','field_5beac6bb42359'),(504,109,'header_title_type','page_title'),(505,109,'_header_title_type','field_5beaaf6af1b3b'),(506,109,'description',''),(507,109,'_description','field_5c36e30c30407'),(508,109,'header_background_type','color'),(509,109,'_header_background_type','field_5beaafdaf1b3e'),(510,109,'header_bg_color','#131314'),(511,109,'_header_bg_color','field_5beab032f1b40'),(512,109,'disable_social_icons','0'),(513,109,'_disable_social_icons','field_5c36e31e30408'),(514,109,'disable_scroll_down','0'),(515,109,'_disable_scroll_down','field_5c36e33d30409'),(516,109,'featured_essays_0_essay','10'),(517,109,'_featured_essays_0_essay','field_5e666b8e32606'),(518,109,'featured_essays_1_essay','23'),(519,109,'_featured_essays_1_essay','field_5e666b8e32606'),(520,109,'featured_essays','2'),(521,109,'_featured_essays','field_5e666b6832605'),(522,42,'_edit_lock','1583805159:1'),(523,42,'_edit_last','1'),(524,42,'_yoast_wpseo_metadesc','Closing the Black-White Educational Gap in the South in the Early 20th Century By Stephanie Deutsch'),(525,42,'_yoast_wpseo_content_score','30'),(526,110,'_edit_last','1'),(527,110,'_edit_lock','1583897492:1'),(528,42,'essay_author','Stephanie Deutsch'),(529,42,'_essay_author','field_5e669f42df936'),(530,10,'essay_author','Shelby Steele'),(531,10,'_essay_author','field_5e669f42df936'),(532,112,'_wp_attached_file','2020/03/butler-1.png'),(533,112,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/butler-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"butler-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"butler-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"butler-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"butler-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"butler-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"butler-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(534,113,'_wp_attached_file','2020/03/cherry-1.png'),(535,113,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/cherry-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"cherry-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"cherry-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"cherry-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(536,114,'_wp_attached_file','2020/03/deutsch-1.png'),(537,114,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:21:\"2020/03/deutsch-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:21:\"deutsch-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:21:\"deutsch-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:21:\"deutsch-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:21:\"deutsch-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:21:\"deutsch-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:21:\"deutsch-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(538,115,'_wp_attached_file','2020/03/hill-2.png'),(539,115,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:18:\"2020/03/hill-2.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"hill-2-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-2-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"hill-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"hill-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"hill-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(540,116,'_wp_attached_file','2020/03/hughes-1.png'),(541,116,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/hughes-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"hughes-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"hughes-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"hughes-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"hughes-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"hughes-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"hughes-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(542,117,'_wp_attached_file','2020/03/johnwood-1.png'),(543,117,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:22:\"2020/03/johnwood-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:22:\"johnwood-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:22:\"johnwood-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:22:\"johnwood-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:22:\"johnwood-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:22:\"johnwood-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:22:\"johnwood-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(544,118,'_wp_attached_file','2020/03/mcwhorter.png'),(545,118,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:21:\"2020/03/mcwhorter.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:21:\"mcwhorter-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:21:\"mcwhorter-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:21:\"mcwhorter-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:21:\"mcwhorter-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:21:\"mcwhorter-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:21:\"mcwhorter-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(546,119,'_wp_attached_file','2020/03/mitchell-1.png'),(547,119,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:22:\"2020/03/mitchell-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:22:\"mitchell-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:22:\"mitchell-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:22:\"mitchell-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(548,120,'_wp_attached_file','2020/03/page.png'),(549,120,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:16:\"2020/03/page.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:16:\"page-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:16:\"page-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:16:\"page-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:16:\"page-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:16:\"page-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:16:\"page-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(550,121,'_wp_attached_file','2020/03/reilly-2.png'),(551,121,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/reilly-2.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"reilly-2-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-2-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"reilly-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"reilly-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"reilly-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(552,122,'_wp_attached_file','2020/03/rowe-1.png'),(553,122,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:18:\"2020/03/rowe-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:18:\"rowe-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:18:\"rowe-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:18:\"rowe-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:18:\"rowe-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:18:\"rowe-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:18:\"rowe-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(554,123,'_wp_attached_file','2020/03/shelby_steele-1.png'),(555,123,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:27:\"2020/03/shelby_steele-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:27:\"shelby_steele-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:27:\"shelby_steele-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:27:\"shelby_steele-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:27:\"shelby_steele-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:27:\"shelby_steele-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:27:\"shelby_steele-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(556,124,'_wp_attached_file','2020/03/swain-1.png'),(557,124,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:19:\"2020/03/swain-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:19:\"swain-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:19:\"swain-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:19:\"swain-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:19:\"swain-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:19:\"swain-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:19:\"swain-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(558,125,'_wp_attached_file','2020/03/woodson-1.png'),(559,125,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:21:\"2020/03/woodson-1.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:21:\"woodson-1-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:21:\"woodson-1-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:21:\"woodson-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:21:\"woodson-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:21:\"woodson-1-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:21:\"woodson-1-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(560,126,'_wp_attached_file','2020/03/mitchell-2.png'),(561,126,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:22:\"2020/03/mitchell-2.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:22:\"mitchell-2-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-2-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:22:\"mitchell-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:22:\"mitchell-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:22:\"mitchell-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(562,60,'_thumbnail_id','126'),(563,60,'_yoast_wpseo_content_score','30'),(564,50,'_edit_lock','1583812538:1'),(565,50,'_thumbnail_id','116'),(566,50,'_edit_last','1'),(567,50,'_yoast_wpseo_content_score','30'),(568,49,'_edit_lock','1584118018:1'),(569,48,'_edit_lock','1583900187:1'),(570,49,'_thumbnail_id','59'),(571,49,'_edit_last','1'),(572,49,'_yoast_wpseo_content_score','30'),(573,48,'_thumbnail_id','57'),(574,47,'_edit_lock','1583813828:1'),(575,48,'_edit_last','1'),(576,48,'_yoast_wpseo_content_score','30'),(577,47,'_thumbnail_id','55'),(578,47,'_edit_last','1'),(579,47,'_yoast_wpseo_content_score','30'),(580,46,'_edit_lock','1584120450:1'),(581,46,'_thumbnail_id','53'),(582,46,'_edit_last','1'),(583,46,'_yoast_wpseo_content_score','30'),(584,45,'_edit_lock','1584120580:1'),(585,44,'_edit_lock','1583814732:1'),(586,39,'_edit_lock','1583813849:1'),(587,36,'_edit_lock','1583814869:1'),(588,31,'_edit_lock','1583812896:1'),(589,26,'_edit_lock','1583802873:1'),(590,24,'_edit_lock','1583803816:1'),(591,127,'_edit_lock','1583801907:1'),(592,44,'_thumbnail_id','125'),(593,44,'_edit_last','1'),(594,44,'_yoast_wpseo_content_score','30'),(595,39,'_thumbnail_id','117'),(596,39,'_edit_last','1'),(597,39,'_yoast_wpseo_content_score','30'),(598,60,'essay_author','Joshua Mitchell'),(599,60,'_essay_author','field_5e669f42df936'),(600,26,'_thumbnail_id','118'),(601,26,'_edit_last','1'),(602,26,'_yoast_wpseo_content_score','30'),(603,24,'_thumbnail_id','120'),(604,24,'_edit_last','1'),(605,24,'_yoast_wpseo_content_score','30'),(606,31,'_thumbnail_id','30'),(607,31,'_edit_last','1'),(608,31,'_yoast_wpseo_content_score','30'),(609,36,'_edit_last','1'),(610,36,'_yoast_wpseo_content_score','60'),(611,131,'_wp_attached_file','2020/03/cherry-2.png'),(612,131,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:400;s:6:\"height\";i:300;s:4:\"file\";s:20:\"2020/03/cherry-2.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:20:\"cherry-2-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-2-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:20:\"cherry-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:20:\"cherry-2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:20:\"cherry-2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(613,132,'_thumbnail_id','131'),(614,132,'_edit_lock','1583804375:1'),(615,133,'_edit_lock','1584377994:1'),(616,132,'_edit_last','1'),(617,132,'essay_author','Robert Cherry'),(618,132,'_essay_author','field_5e669f42df936'),(619,132,'_yoast_wpseo_content_score','30'),(620,133,'_thumbnail_id','120'),(621,133,'_edit_last','1'),(622,133,'essay_author','John Sibley Butler'),(623,133,'_essay_author','field_5e669f42df936'),(624,133,'_yoast_wpseo_content_score','30'),(625,133,'date_written','20200210'),(626,133,'_date_written','field_5e66eea26f378'),(627,130,'_edit_lock','1583804910:1'),(628,132,'date_written','20200210'),(629,132,'_date_written','field_5e66eea26f378'),(630,130,'_thumbnail_id','116'),(631,130,'_edit_last','1'),(632,130,'essay_author','Coleman Cruz Hughes'),(633,130,'_essay_author','field_5e669f42df936'),(634,130,'date_written','20200210'),(635,130,'_date_written','field_5e66eea26f378'),(636,130,'_yoast_wpseo_content_score','30'),(637,129,'_edit_lock','1583804666:1'),(638,129,'_thumbnail_id','55'),(639,129,'_edit_last','1'),(640,129,'essay_author','Carol M. Swain'),(641,129,'_essay_author','field_5e669f42df936'),(642,129,'date_written','20200210'),(643,129,'_date_written','field_5e66eea26f378'),(644,129,'_yoast_wpseo_content_score','30'),(645,128,'_edit_lock','1583805000:1'),(646,128,'_thumbnail_id','53'),(647,128,'_edit_last','1'),(648,128,'essay_author','Ian Rowe'),(649,128,'_essay_author','field_5e669f42df936'),(650,128,'date_written','20200210'),(651,128,'_date_written','field_5e66eea26f378'),(652,128,'_yoast_wpseo_content_score','30'),(653,60,'date_written','20200210'),(654,60,'_date_written','field_5e66eea26f378'),(655,42,'_thumbnail_id','43'),(656,42,'date_written','20200210'),(657,42,'_date_written','field_5e66eea26f378'),(658,40,'_thumbnail_id','41'),(659,40,'essay_author','Robert L. Woodson, Sr.'),(660,40,'_essay_author','field_5e669f42df936'),(661,40,'date_written','20200213'),(662,40,'_date_written','field_5e66eea26f378'),(663,37,'_edit_lock','1583805405:1'),(664,37,'_thumbnail_id','117'),(665,37,'_edit_last','1'),(666,37,'essay_author','John Wood, Jr.'),(667,37,'_essay_author','field_5e669f42df936'),(668,37,'date_written','20200213'),(669,37,'_date_written','field_5e66eea26f378'),(670,37,'_yoast_wpseo_content_score','30'),(671,34,'_thumbnail_id','33'),(672,34,'essay_author','Wilfred Reilly'),(673,34,'_essay_author','field_5e669f42df936'),(674,34,'date_written','20200213'),(675,34,'_date_written','field_5e66eea26f378'),(676,27,'_edit_lock','1583806644:1'),(677,27,'_thumbnail_id','115'),(678,27,'_edit_last','1'),(679,27,'essay_author','Jason D. Hill'),(680,27,'_essay_author','field_5e669f42df936'),(681,27,'date_written','20200213'),(682,27,'_date_written','field_5e66eea26f378'),(683,27,'_yoast_wpseo_content_score','30'),(684,25,'_edit_lock','1583805778:1'),(685,23,'_edit_lock','1583805808:1'),(686,25,'_thumbnail_id','118'),(687,25,'_edit_last','1'),(688,25,'essay_author','John McWhorter'),(689,25,'_essay_author','field_5e669f42df936'),(690,25,'date_written','20200214'),(691,25,'_date_written','field_5e66eea26f378'),(692,25,'_yoast_wpseo_content_score','30'),(693,23,'_thumbnail_id','120'),(694,23,'_edit_last','1'),(695,23,'essay_author','Clarence Page'),(696,23,'_essay_author','field_5e669f42df936'),(697,23,'date_written','20200217'),(698,23,'_date_written','field_5e66eea26f378'),(699,23,'_yoast_wpseo_content_score','30'),(700,10,'_thumbnail_id','11'),(701,10,'date_written','20200217'),(702,10,'_date_written','field_5e66eea26f378'),(703,65,'_yoast_wpseo_content_score','30'),(704,136,'_wp_attached_file','2020/03/carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5.png'),(705,136,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:90:\"2020/03/carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:90:\"carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(706,65,'_thumbnail_id','136'),(707,51,'_wp_trash_meta_status','publish'),(708,51,'_wp_trash_meta_time','1583806659'),(709,51,'_wp_desired_post_slug','latasha-harrison-fields'),(710,69,'_edit_lock','1583815652:1'),(711,137,'_wp_attached_file','2020/03/bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0.png'),(712,137,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:100:\"2020/03/bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:100:\"bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(713,138,'_wp_attached_file','2020/03/darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4.png'),(714,138,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:93:\"2020/03/darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:93:\"darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(715,139,'_wp_attached_file','2020/03/jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7.png'),(716,139,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:89:\"2020/03/jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:89:\"jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(717,140,'_wp_attached_file','2020/03/latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36.png'),(718,140,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:91:\"2020/03/latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:91:\"latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(719,141,'_wp_attached_file','2020/03/pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106.png'),(720,141,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:107:\"2020/03/pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:107:\"pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(721,142,'_wp_attached_file','2020/03/willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2.png'),(722,142,'_wp_attachment_metadata','a:5:{s:5:\"width\";i:600;s:6:\"height\";i:450;s:4:\"file\";s:94:\"2020/03/willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2.png\";s:5:\"sizes\";a:6:{s:6:\"medium\";a:4:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-300x225.png\";s:5:\"width\";i:300;s:6:\"height\";i:225;s:9:\"mime-type\";s:9:\"image/png\";}s:9:\"thumbnail\";a:4:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-150x150.png\";s:5:\"width\";i:150;s:6:\"height\";i:150;s:9:\"mime-type\";s:9:\"image/png\";}s:21:\"woocommerce_thumbnail\";a:5:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";s:9:\"uncropped\";b:0;}s:29:\"woocommerce_gallery_thumbnail\";a:4:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}s:12:\"shop_catalog\";a:4:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-300x300.png\";s:5:\"width\";i:300;s:6:\"height\";i:300;s:9:\"mime-type\";s:9:\"image/png\";}s:14:\"shop_thumbnail\";a:4:{s:4:\"file\";s:94:\"willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2-100x100.png\";s:5:\"width\";i:100;s:6:\"height\";i:100;s:9:\"mime-type\";s:9:\"image/png\";}}s:10:\"image_meta\";a:12:{s:8:\"aperture\";s:1:\"0\";s:6:\"credit\";s:0:\"\";s:6:\"camera\";s:0:\"\";s:7:\"caption\";s:0:\"\";s:17:\"created_timestamp\";s:1:\"0\";s:9:\"copyright\";s:0:\"\";s:12:\"focal_length\";s:1:\"0\";s:3:\"iso\";s:1:\"0\";s:13:\"shutter_speed\";s:1:\"0\";s:5:\"title\";s:0:\"\";s:11:\"orientation\";s:1:\"0\";s:8:\"keywords\";a:0:{}}}'),(723,70,'_thumbnail_id','142'),(724,70,'_edit_last','1'),(725,70,'_yoast_wpseo_content_score','30'),(726,69,'_thumbnail_id','138'),(727,69,'_edit_last','1'),(728,69,'_yoast_wpseo_content_score','30'),(729,68,'_edit_lock','1583815633:1'),(730,67,'_edit_lock','1583815687:1'),(731,68,'_edit_last','1'),(732,68,'_yoast_wpseo_content_score','30'),(733,67,'_thumbnail_id','139'),(734,67,'_edit_last','1'),(735,67,'_yoast_wpseo_content_score','30'),(736,64,'_edit_lock','1583815753:1'),(737,64,'_thumbnail_id','140'),(738,64,'_edit_last','1'),(739,66,'_edit_lock','1583899850:1'),(740,66,'_thumbnail_id','141'),(741,66,'_edit_last','1'),(742,66,'_yoast_wpseo_content_score','30'),(743,68,'_thumbnail_id','137'),(744,144,'_menu_item_type','custom'),(745,144,'_menu_item_menu_item_parent','0'),(746,144,'_menu_item_object_id','144'),(747,144,'_menu_item_object','custom'),(748,144,'_menu_item_target',''),(749,144,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(750,144,'_menu_item_xfn',''),(751,144,'_menu_item_url','/essays'),(753,146,'_edit_last','1'),(754,146,'_edit_lock','1583814073:1'),(755,50,'video','https://player.vimeo.com/video/391328868'),(756,50,'_video','field_5e670bbde2548'),(757,31,'video','https://player.vimeo.com/video/391338915'),(758,31,'_video','field_5e670bbde2548'),(759,39,'video','https://player.vimeo.com/video/391329776'),(760,39,'_video','field_5e670bbde2548'),(761,39,'essay_link','37'),(762,39,'_essay_link','field_5e6711aee3674'),(763,47,'video','https://player.vimeo.com/video/391328605'),(764,47,'_video','field_5e670bbde2548'),(765,47,'essay_link','129'),(766,47,'_essay_link','field_5e6711aee3674'),(767,36,'video','https://player.vimeo.com/video/391330816'),(768,36,'_video','field_5e670bbde2548'),(769,36,'essay_link','34'),(770,36,'_essay_link','field_5e6711aee3674'),(771,36,'_thumbnail_id','121'),(772,44,'video','https://player.vimeo.com/video/391328342'),(773,44,'_video','field_5e670bbde2548'),(774,44,'essay_link','40'),(775,44,'_essay_link','field_5e6711aee3674'),(776,149,'_edit_lock','1584377989:1'),(777,149,'_thumbnail_id','119'),(778,149,'_edit_last','1'),(779,149,'video',''),(780,149,'_video','field_5e670bbde2548'),(781,149,'essay_link','60'),(782,149,'_essay_link','field_5e6711aee3674'),(783,149,'_yoast_wpseo_content_score','30'),(784,150,'_edit_lock','1583855166:1'),(785,150,'_edit_last','1'),(786,70,'video','https://player.vimeo.com/video/391330980'),(787,70,'_video','field_5e6719c1310a8'),(788,69,'video','https://player.vimeo.com/video/391329058'),(789,69,'_video','field_5e6719c1310a8'),(790,68,'video','https://player.vimeo.com/video/391330646'),(791,68,'_video','field_5e6719c1310a8'),(792,67,'video','https://player.vimeo.com/video/391330007'),(793,67,'_video','field_5e6719c1310a8'),(794,66,'video','https://player.vimeo.com/video/391330405?embedparameter=value'),(795,66,'_video','field_5e6719c1310a8'),(796,65,'video','https://player.vimeo.com/video/391328445'),(797,65,'_video','field_5e6719c1310a8'),(798,64,'video',''),(799,64,'_video','field_5e6719c1310a8'),(800,64,'_yoast_wpseo_content_score','30'),(801,45,'_thumbnail_id','114'),(802,45,'_edit_last','1'),(803,45,'video',''),(804,45,'_video','field_5e670bbde2548'),(805,45,'essay_link','42'),(806,45,'_essay_link','field_5e6711aee3674'),(807,45,'_yoast_wpseo_content_score','30'),(808,77,'_yoast_wpseo_content_score','30'),(809,153,'show_page_header','yes'),(810,153,'_show_page_header','field_5beac6bb42359'),(811,153,'header_title_type','page_title'),(812,153,'_header_title_type','field_5beaaf6af1b3b'),(813,153,'description',''),(814,153,'_description','field_5c36e30c30407'),(815,153,'header_background_type','color'),(816,153,'_header_background_type','field_5beaafdaf1b3e'),(817,153,'header_bg_color','#131314'),(818,153,'_header_bg_color','field_5beab032f1b40'),(819,153,'disable_social_icons','0'),(820,153,'_disable_social_icons','field_5c36e31e30408'),(821,153,'disable_scroll_down','0'),(822,153,'_disable_scroll_down','field_5c36e33d30409'),(823,154,'show_page_header','yes'),(824,154,'_show_page_header','field_5beac6bb42359'),(825,154,'header_title_type','page_title'),(826,154,'_header_title_type','field_5beaaf6af1b3b'),(827,154,'description',''),(828,154,'_description','field_5c36e30c30407'),(829,154,'header_background_type','color'),(830,154,'_header_background_type','field_5beaafdaf1b3e'),(831,154,'header_bg_color','#131314'),(832,154,'_header_bg_color','field_5beab032f1b40'),(833,154,'disable_social_icons','0'),(834,154,'_disable_social_icons','field_5c36e31e30408'),(835,154,'disable_scroll_down','0'),(836,154,'_disable_scroll_down','field_5c36e33d30409'),(837,103,'_yoast_wpseo_content_score','60'),(838,155,'show_page_header','yes'),(839,155,'_show_page_header','field_5beac6bb42359'),(840,155,'header_title_type','page_title'),(841,155,'_header_title_type','field_5beaaf6af1b3b'),(842,155,'description',''),(843,155,'_description','field_5c36e30c30407'),(844,155,'header_background_type','color'),(845,155,'_header_background_type','field_5beaafdaf1b3e'),(846,155,'header_bg_color','#131314'),(847,155,'_header_bg_color','field_5beab032f1b40'),(848,155,'disable_social_icons','0'),(849,155,'_disable_social_icons','field_5c36e31e30408'),(850,155,'disable_scroll_down','0'),(851,155,'_disable_scroll_down','field_5c36e33d30409'),(852,95,'featured_essays_2_essay','25'),(853,95,'_featured_essays_2_essay','field_5e666b8e32606'),(854,95,'featured_essays_3_essay','27'),(855,95,'_featured_essays_3_essay','field_5e666b8e32606'),(856,95,'featured_essays_4_essay','34'),(857,95,'_featured_essays_4_essay','field_5e666b8e32606'),(858,95,'featured_essays_5_essay','37'),(859,95,'_featured_essays_5_essay','field_5e666b8e32606'),(860,95,'featured_essays_6_essay','40'),(861,95,'_featured_essays_6_essay','field_5e666b8e32606'),(862,95,'featured_essays_7_essay','42'),(863,95,'_featured_essays_7_essay','field_5e666b8e32606'),(864,156,'show_page_header','yes'),(865,156,'_show_page_header','field_5beac6bb42359'),(866,156,'header_title_type','page_title'),(867,156,'_header_title_type','field_5beaaf6af1b3b'),(868,156,'description',''),(869,156,'_description','field_5c36e30c30407'),(870,156,'header_background_type','color'),(871,156,'_header_background_type','field_5beaafdaf1b3e'),(872,156,'header_bg_color','#131314'),(873,156,'_header_bg_color','field_5beab032f1b40'),(874,156,'disable_social_icons','0'),(875,156,'_disable_social_icons','field_5c36e31e30408'),(876,156,'disable_scroll_down','0'),(877,156,'_disable_scroll_down','field_5c36e33d30409'),(878,156,'featured_essays_0_essay','10'),(879,156,'_featured_essays_0_essay','field_5e666b8e32606'),(880,156,'featured_essays_1_essay','23'),(881,156,'_featured_essays_1_essay','field_5e666b8e32606'),(882,156,'featured_essays','8'),(883,156,'_featured_essays','field_5e666b6832605'),(884,156,'featured_essays_2_essay','25'),(885,156,'_featured_essays_2_essay','field_5e666b8e32606'),(886,156,'featured_essays_3_essay','27'),(887,156,'_featured_essays_3_essay','field_5e666b8e32606'),(888,156,'featured_essays_4_essay','34'),(889,156,'_featured_essays_4_essay','field_5e666b8e32606'),(890,156,'featured_essays_5_essay','37'),(891,156,'_featured_essays_5_essay','field_5e666b8e32606'),(892,156,'featured_essays_6_essay','40'),(893,156,'_featured_essays_6_essay','field_5e666b8e32606'),(894,156,'featured_essays_7_essay','42'),(895,156,'_featured_essays_7_essay','field_5e666b8e32606'),(896,157,'show_page_header','yes'),(897,157,'_show_page_header','field_5beac6bb42359'),(898,157,'header_title_type','page_title'),(899,157,'_header_title_type','field_5beaaf6af1b3b'),(900,157,'description',''),(901,157,'_description','field_5c36e30c30407'),(902,157,'header_background_type','color'),(903,157,'_header_background_type','field_5beaafdaf1b3e'),(904,157,'header_bg_color','#131314'),(905,157,'_header_bg_color','field_5beab032f1b40'),(906,157,'disable_social_icons','0'),(907,157,'_disable_social_icons','field_5c36e31e30408'),(908,157,'disable_scroll_down','0'),(909,157,'_disable_scroll_down','field_5c36e33d30409'),(910,157,'featured_essays_0_essay','10'),(911,157,'_featured_essays_0_essay','field_5e666b8e32606'),(912,157,'featured_essays_1_essay','23'),(913,157,'_featured_essays_1_essay','field_5e666b8e32606'),(914,157,'featured_essays','8'),(915,157,'_featured_essays','field_5e666b6832605'),(916,157,'featured_essays_2_essay','25'),(917,157,'_featured_essays_2_essay','field_5e666b8e32606'),(918,157,'featured_essays_3_essay','27'),(919,157,'_featured_essays_3_essay','field_5e666b8e32606'),(920,157,'featured_essays_4_essay','34'),(921,157,'_featured_essays_4_essay','field_5e666b8e32606'),(922,157,'featured_essays_5_essay','37'),(923,157,'_featured_essays_5_essay','field_5e666b8e32606'),(924,157,'featured_essays_6_essay','40'),(925,157,'_featured_essays_6_essay','field_5e666b8e32606'),(926,157,'featured_essays_7_essay','42'),(927,157,'_featured_essays_7_essay','field_5e666b8e32606'),(928,21,'_thumbnail_id','11'),(929,21,'video',''),(930,21,'_video','field_5e670bbde2548'),(931,21,'essay_link',''),(932,21,'_essay_link','field_5e6711aee3674'),(933,158,'show_page_header','yes'),(934,158,'_show_page_header','field_5beac6bb42359'),(935,158,'header_title_type','page_title'),(936,158,'_header_title_type','field_5beaaf6af1b3b'),(937,158,'description',''),(938,158,'_description','field_5c36e30c30407'),(939,158,'header_background_type','color'),(940,158,'_header_background_type','field_5beaafdaf1b3e'),(941,158,'header_bg_color','#131314'),(942,158,'_header_bg_color','field_5beab032f1b40'),(943,158,'disable_social_icons','0'),(944,158,'_disable_social_icons','field_5c36e31e30408'),(945,158,'disable_scroll_down','0'),(946,158,'_disable_scroll_down','field_5c36e33d30409'),(947,159,'show_page_header','yes'),(948,159,'_show_page_header','field_5beac6bb42359'),(949,159,'header_title_type','page_title'),(950,159,'_header_title_type','field_5beaaf6af1b3b'),(951,159,'description',''),(952,159,'_description','field_5c36e30c30407'),(953,159,'header_background_type','color'),(954,159,'_header_background_type','field_5beaafdaf1b3e'),(955,159,'header_bg_color','#131314'),(956,159,'_header_bg_color','field_5beab032f1b40'),(957,159,'disable_social_icons','0'),(958,159,'_disable_social_icons','field_5c36e31e30408'),(959,159,'disable_scroll_down','0'),(960,159,'_disable_scroll_down','field_5c36e33d30409'),(961,48,'video',''),(962,48,'_video','field_5e670bbde2548'),(963,48,'essay_link','133'),(964,48,'_essay_link','field_5e6711aee3674'),(965,160,'show_page_header','yes'),(966,160,'_show_page_header','field_5beac6bb42359'),(967,160,'header_title_type','page_title'),(968,160,'_header_title_type','field_5beaaf6af1b3b'),(969,160,'description',''),(970,160,'_description','field_5c36e30c30407'),(971,160,'header_background_type','color'),(972,160,'_header_background_type','field_5beaafdaf1b3e'),(973,160,'header_bg_color','#131314'),(974,160,'_header_bg_color','field_5beab032f1b40'),(975,160,'disable_social_icons','0'),(976,160,'_disable_social_icons','field_5c36e31e30408'),(977,160,'disable_scroll_down','0'),(978,160,'_disable_scroll_down','field_5c36e33d30409'),(979,161,'_sku','donation-161'),(980,161,'_tax_status','none'),(981,161,'_tax_class','zero-rate'),(982,161,'_visibility','hidden'),(983,161,'_regular_price','0'),(984,161,'_price','0'),(985,161,'_sold_individually','yes'),(986,162,'_wp_attached_file','2020/03/donation_thumbnail.jpg'),(987,161,'_thumbnail_id','162'),(988,17,'_edit_lock','1583935542:1'),(989,17,'_edit_last','1'),(990,17,'show_page_header','yes'),(991,17,'_show_page_header','field_5beac6bb42359'),(992,17,'header_title_type','page_title'),(993,17,'_header_title_type','field_5beaaf6af1b3b'),(994,17,'description',''),(995,17,'_description','field_5c36e30c30407'),(996,17,'header_background_type','color'),(997,17,'_header_background_type','field_5beaafdaf1b3e'),(998,17,'header_bg_color','#131314'),(999,17,'_header_bg_color','field_5beab032f1b40'),(1000,17,'disable_social_icons','0'),(1001,17,'_disable_social_icons','field_5c36e31e30408'),(1002,17,'disable_scroll_down','0'),(1003,17,'_disable_scroll_down','field_5c36e33d30409'),(1004,163,'show_page_header','yes'),(1005,163,'_show_page_header','field_5beac6bb42359'),(1006,163,'header_title_type','page_title'),(1007,163,'_header_title_type','field_5beaaf6af1b3b'),(1008,163,'description',''),(1009,163,'_description','field_5c36e30c30407'),(1010,163,'header_background_type','color'),(1011,163,'_header_background_type','field_5beaafdaf1b3e'),(1012,163,'header_bg_color','#131314'),(1013,163,'_header_bg_color','field_5beab032f1b40'),(1014,163,'disable_social_icons','0'),(1015,163,'_disable_social_icons','field_5c36e31e30408'),(1016,163,'disable_scroll_down','0'),(1017,163,'_disable_scroll_down','field_5c36e33d30409'),(1018,17,'_yoast_wpseo_content_score','30'),(1019,161,'_edit_lock','1583937722:1'),(1020,161,'_edit_last','1'),(1021,161,'total_sales','1'),(1022,161,'_manage_stock','no'),(1023,161,'_backorders','no'),(1024,161,'_virtual','yes'),(1025,161,'_downloadable','no'),(1026,161,'_download_limit','-1'),(1027,161,'_download_expiry','-1'),(1028,161,'_stock',NULL),(1029,161,'_stock_status','instock'),(1030,161,'_wc_average_rating','0'),(1031,161,'_wc_review_count','0'),(1032,161,'_product_version','4.0.0'),(1033,161,'_yoast_wpseo_content_score','30'),(1034,18,'_edit_lock','1583939294:1'),(1035,164,'_order_key','wc_order_2lYTG9SJR0BSD'),(1036,164,'_customer_user','1'),(1037,164,'_payment_method','stripe'),(1038,164,'_payment_method_title','Credit Card (Stripe)'),(1039,164,'_customer_ip_address','::1'),(1040,164,'_customer_user_agent','Mozilla/5.0 (Macintosh; Intel Mac OS X 10_15_3) AppleWebKit/537.36 (KHTML, like Gecko) Chrome/80.0.3987.132 Safari/537.36'),(1041,164,'_created_via','checkout'),(1042,164,'_cart_hash','609f78191371a0c16a68aa4a24d56706'),(1043,164,'_billing_first_name','amir'),(1044,164,'_billing_last_name','meshkin'),(1045,164,'_billing_company','asdf'),(1046,164,'_billing_address_1','245243 test'),(1047,164,'_billing_address_2','2'),(1048,164,'_billing_city','arlington'),(1049,164,'_billing_state','VA'),(1050,164,'_billing_postcode','22209'),(1051,164,'_billing_country','US'),(1052,164,'_billing_email','amir.meshkin@gmail.com'),(1053,164,'_billing_phone','3333333333'),(1054,164,'_order_currency','USD'),(1055,164,'_cart_discount','0'),(1056,164,'_cart_discount_tax','0'),(1057,164,'_order_shipping','0.00'),(1058,164,'_order_shipping_tax','0'),(1059,164,'_order_tax','0'),(1060,164,'_order_total','2.00'),(1061,164,'_order_version','4.0.0'),(1062,164,'_prices_include_tax','no'),(1063,164,'_billing_address_index','amir meshkin asdf 245243 test 2 arlington VA 22209 US amir.meshkin@gmail.com 3333333333'),(1064,164,'_shipping_address_index','        '),(1065,164,'is_vat_exempt','no'),(1066,164,'_stripe_customer_id','cus_GtIq6Ib0ZNfjYF'),(1067,164,'_stripe_source_id','src_0GLWEqyzdM33ylfrJ9ly4IKf'),(1068,164,'_stripe_intent_id','pi_0GLWEvyzdM33ylfrirVUpIxX'),(1069,164,'_stripe_charge_captured','yes'),(1070,164,'_stripe_fee','0.36'),(1071,164,'_stripe_net','1.64'),(1072,164,'_stripe_currency','USD'),(1073,164,'_transaction_id','ch_0GLWEwyzdM33ylfrL0AYAGrz'),(1074,164,'_date_paid','1583939579'),(1075,164,'_paid_date','2020-03-11 15:12:59'),(1076,164,'_download_permissions_granted','yes'),(1077,164,'_recorded_sales','yes'),(1078,164,'_recorded_coupon_usage_counts','yes'),(1079,164,'_order_stock_reduced','yes'),(1080,165,'show_page_header','yes'),(1081,165,'_show_page_header','field_5beac6bb42359'),(1082,165,'header_title_type','page_title'),(1083,165,'_header_title_type','field_5beaaf6af1b3b'),(1084,165,'description',''),(1085,165,'_description','field_5c36e30c30407'),(1086,165,'header_background_type','color'),(1087,165,'_header_background_type','field_5beaafdaf1b3e'),(1088,165,'header_bg_color','#131314'),(1089,165,'_header_bg_color','field_5beab032f1b40'),(1090,165,'disable_social_icons','0'),(1091,165,'_disable_social_icons','field_5c36e31e30408'),(1092,165,'disable_scroll_down','0'),(1093,165,'_disable_scroll_down','field_5c36e33d30409'),(1094,166,'show_page_header','yes'),(1095,166,'_show_page_header','field_5beac6bb42359'),(1096,166,'header_title_type','page_title'),(1097,166,'_header_title_type','field_5beaaf6af1b3b'),(1098,166,'description',''),(1099,166,'_description','field_5c36e30c30407'),(1100,166,'header_background_type','color'),(1101,166,'_header_background_type','field_5beaafdaf1b3e'),(1102,166,'header_bg_color','#131314'),(1103,166,'_header_bg_color','field_5beab032f1b40'),(1104,166,'disable_social_icons','0'),(1105,166,'_disable_social_icons','field_5c36e31e30408'),(1106,166,'disable_scroll_down','0'),(1107,166,'_disable_scroll_down','field_5c36e33d30409'),(1108,167,'show_page_header','yes'),(1109,167,'_show_page_header','field_5beac6bb42359'),(1110,167,'header_title_type','page_title'),(1111,167,'_header_title_type','field_5beaaf6af1b3b'),(1112,167,'description',''),(1113,167,'_description','field_5c36e30c30407'),(1114,167,'header_background_type','color'),(1115,167,'_header_background_type','field_5beaafdaf1b3e'),(1116,167,'header_bg_color','#131314'),(1117,167,'_header_bg_color','field_5beab032f1b40'),(1118,167,'disable_social_icons','0'),(1119,167,'_disable_social_icons','field_5c36e31e30408'),(1120,167,'disable_scroll_down','0'),(1121,167,'_disable_scroll_down','field_5c36e33d30409'),(1122,168,'_edit_lock','1584064137:1'),(1123,168,'_edit_last','1'),(1124,168,'show_page_header','yes'),(1125,168,'_show_page_header','field_5beac6bb42359'),(1126,168,'header_title_type','page_title'),(1127,168,'_header_title_type','field_5beaaf6af1b3b'),(1128,168,'description',''),(1129,168,'_description','field_5c36e30c30407'),(1130,168,'header_background_type','color'),(1131,168,'_header_background_type','field_5beaafdaf1b3e'),(1132,168,'header_bg_color','#131314'),(1133,168,'_header_bg_color','field_5beab032f1b40'),(1134,168,'disable_social_icons','0'),(1135,168,'_disable_social_icons','field_5c36e31e30408'),(1136,168,'disable_scroll_down','0'),(1137,168,'_disable_scroll_down','field_5c36e33d30409'),(1138,169,'show_page_header','yes'),(1139,169,'_show_page_header','field_5beac6bb42359'),(1140,169,'header_title_type','page_title'),(1141,169,'_header_title_type','field_5beaaf6af1b3b'),(1142,169,'description',''),(1143,169,'_description','field_5c36e30c30407'),(1144,169,'header_background_type','color'),(1145,169,'_header_background_type','field_5beaafdaf1b3e'),(1146,169,'header_bg_color','#131314'),(1147,169,'_header_bg_color','field_5beab032f1b40'),(1148,169,'disable_social_icons','0'),(1149,169,'_disable_social_icons','field_5c36e31e30408'),(1150,169,'disable_scroll_down','0'),(1151,169,'_disable_scroll_down','field_5c36e33d30409'),(1152,168,'_yoast_wpseo_content_score','30'),(1153,170,'_edit_lock','1584064191:1'),(1154,170,'_edit_last','1'),(1155,170,'show_page_header','yes'),(1156,170,'_show_page_header','field_5beac6bb42359'),(1157,170,'header_title_type','page_title'),(1158,170,'_header_title_type','field_5beaaf6af1b3b'),(1159,170,'description',''),(1160,170,'_description','field_5c36e30c30407'),(1161,170,'header_background_type','color'),(1162,170,'_header_background_type','field_5beaafdaf1b3e'),(1163,170,'header_bg_color','#131314'),(1164,170,'_header_bg_color','field_5beab032f1b40'),(1165,170,'disable_social_icons','0'),(1166,170,'_disable_social_icons','field_5c36e31e30408'),(1167,170,'disable_scroll_down','0'),(1168,170,'_disable_scroll_down','field_5c36e33d30409'),(1169,171,'show_page_header','yes'),(1170,171,'_show_page_header','field_5beac6bb42359'),(1171,171,'header_title_type','page_title'),(1172,171,'_header_title_type','field_5beaaf6af1b3b'),(1173,171,'description',''),(1174,171,'_description','field_5c36e30c30407'),(1175,171,'header_background_type','color'),(1176,171,'_header_background_type','field_5beaafdaf1b3e'),(1177,171,'header_bg_color','#131314'),(1178,171,'_header_bg_color','field_5beab032f1b40'),(1179,171,'disable_social_icons','0'),(1180,171,'_disable_social_icons','field_5c36e31e30408'),(1181,171,'disable_scroll_down','0'),(1182,171,'_disable_scroll_down','field_5c36e33d30409'),(1183,170,'_yoast_wpseo_content_score','30'),(1184,164,'_edit_lock','1584067770:1'),(1185,173,'_order_key','wc_order_Ibf2AiMM5itMI'),(1186,173,'_customer_user','1'),(1187,173,'_payment_method','paypal'),(1188,173,'_payment_method_title','PayPal'),(1189,173,'_customer_ip_address','::1'),(1190,173,'_customer_user_agent','Mozilla/5.0 (Macintosh; Intel Mac OS X 10_15_3) AppleWebKit/537.36 (KHTML, like Gecko) Chrome/80.0.3987.132 Safari/537.36'),(1191,173,'_created_via','checkout'),(1192,173,'_cart_hash','62e2fd35fc0481828e8c42018f9857e9'),(1193,173,'_billing_first_name','amir'),(1194,173,'_billing_last_name','meshkin'),(1195,173,'_billing_company','asdf'),(1196,173,'_billing_address_1','245243 test'),(1197,173,'_billing_address_2','2'),(1198,173,'_billing_city','arlington'),(1199,173,'_billing_state','VA'),(1200,173,'_billing_postcode','22209'),(1201,173,'_billing_country','US'),(1202,173,'_billing_email','amir.meshkin@gmail.com'),(1203,173,'_billing_phone','3333333333'),(1204,173,'_order_currency','USD'),(1205,173,'_cart_discount','0'),(1206,173,'_cart_discount_tax','0'),(1207,173,'_order_shipping','0.00'),(1208,173,'_order_shipping_tax','0'),(1209,173,'_order_tax','0'),(1210,173,'_order_total','3.00'),(1211,173,'_order_version','4.0.0'),(1212,173,'_prices_include_tax','no'),(1213,173,'_billing_address_index','amir meshkin asdf 245243 test 2 arlington VA 22209 US amir.meshkin@gmail.com 3333333333'),(1214,173,'_shipping_address_index','        '),(1215,173,'is_vat_exempt','no'),(1216,174,'show_page_header','yes'),(1217,174,'_show_page_header','field_5beac6bb42359'),(1218,174,'header_title_type','page_title'),(1219,174,'_header_title_type','field_5beaaf6af1b3b'),(1220,174,'description',''),(1221,174,'_description','field_5c36e30c30407'),(1222,174,'header_background_type','color'),(1223,174,'_header_background_type','field_5beaafdaf1b3e'),(1224,174,'header_bg_color','#131314'),(1225,174,'_header_bg_color','field_5beab032f1b40'),(1226,174,'disable_social_icons','0'),(1227,174,'_disable_social_icons','field_5c36e31e30408'),(1228,174,'disable_scroll_down','0'),(1229,174,'_disable_scroll_down','field_5c36e33d30409'),(1230,49,'video',''),(1231,49,'_video','field_5e670bbde2548'),(1232,49,'essay_link','132'),(1233,49,'_essay_link','field_5e6711aee3674'),(1234,46,'video',''),(1235,46,'_video','field_5e670bbde2548'),(1236,46,'essay_link','128'),(1237,46,'_essay_link','field_5e6711aee3674'),(1238,176,'_menu_item_type','custom'),(1239,176,'_menu_item_menu_item_parent','0'),(1240,176,'_menu_item_object_id','176'),(1241,176,'_menu_item_object','custom'),(1242,176,'_menu_item_target',''),(1243,176,'_menu_item_classes','a:1:{i:0;s:0:\"\";}'),(1244,176,'_menu_item_xfn',''),(1245,176,'_menu_item_url','http://woodsoncenter.org/donation-page/'),(1247,177,'_edit_lock','1584377995:1');

--
-- Table structure for table `wp_posts`
--

CREATE TABLE `wp_posts` (
  `ID` bigint(20) unsigned NOT NULL AUTO_INCREMENT,
  `post_author` bigint(20) unsigned NOT NULL DEFAULT '0',
  `post_date` datetime NOT NULL DEFAULT '0000-00-00 00:00:00',
  `post_date_gmt` datetime NOT NULL DEFAULT '0000-00-00 00:00:00',
  `post_content` longtext COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `post_title` text COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `post_excerpt` text COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `post_status` varchar(20) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT 'publish',
  `comment_status` varchar(20) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT 'open',
  `ping_status` varchar(20) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT 'open',
  `post_password` varchar(255) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT '',
  `post_name` varchar(200) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT '',
  `to_ping` text COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `pinged` text COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `post_modified` datetime NOT NULL DEFAULT '0000-00-00 00:00:00',
  `post_modified_gmt` datetime NOT NULL DEFAULT '0000-00-00 00:00:00',
  `post_content_filtered` longtext COLLATE utf8mb4_unicode_520_ci NOT NULL,
  `post_parent` bigint(20) unsigned NOT NULL DEFAULT '0',
  `guid` varchar(255) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT '',
  `menu_order` int(11) NOT NULL DEFAULT '0',
  `post_type` varchar(20) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT 'post',
  `post_mime_type` varchar(100) COLLATE utf8mb4_unicode_520_ci NOT NULL DEFAULT '',
  `comment_count` bigint(20) NOT NULL DEFAULT '0',
  PRIMARY KEY (`ID`),
  KEY `post_name` (`post_name`(191)),
  KEY `type_status_date` (`post_type`,`post_status`,`post_date`,`ID`),
  KEY `post_parent` (`post_parent`),
  KEY `post_author` (`post_author`)
) ENGINE=InnoDB AUTO_INCREMENT=178 DEFAULT CHARSET=utf8mb4 COLLATE=utf8mb4_unicode_520_ci;

--
-- Dumping data for table `wp_posts`
--

INSERT INTO `wp_posts` VALUES (1,1,'2020-03-05 15:36:20','2020-03-05 15:36:20','<!-- wp:paragraph -->\n<p>Welcome to WordPress. This is your first post. Edit or delete it, then start writing!</p>\n<!-- /wp:paragraph -->','Hello world!','','trash','open','open','','hello-world__trashed','','','2020-03-07 18:17:44','2020-03-07 18:17:44','',0,'http://localhost:8000/?p=1',0,'post','',1),(2,1,'2020-03-05 15:36:20','2020-03-05 15:36:20','<!-- wp:paragraph -->\n<p>This is an example page. It\'s different from a blog post because it will stay in one place and will show up in your site navigation (in most themes). Most people start with an About page that introduces them to potential site visitors. It might say something like this:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:quote -->\n<blockquote class=\"wp-block-quote\"><p>Hi there! I\'m a bike messenger by day, aspiring actor by night, and this is my website. I live in Los Angeles, have a great dog named Jack, and I like pi&#241;a coladas. (And gettin\' caught in the rain.)</p></blockquote>\n<!-- /wp:quote -->\n\n<!-- wp:paragraph -->\n<p>...or something like this:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:quote -->\n<blockquote class=\"wp-block-quote\"><p>The XYZ Doohickey Company was founded in 1971, and has been providing quality doohickeys to the public ever since. Located in Gotham City, XYZ employs over 2,000 people and does all kinds of awesome things for the Gotham community.</p></blockquote>\n<!-- /wp:quote -->\n\n<!-- wp:paragraph -->\n<p>As a new WordPress user, you should go to <a href=\"http://localhost:8000/wp-admin/\">your dashboard</a> to delete this page and create new pages for your content. Have fun!</p>\n<!-- /wp:paragraph -->','Sample Page','','trash','closed','open','','sample-page__trashed','','','2020-03-08 17:29:58','2020-03-08 17:29:58','',0,'http://localhost:8000/?page_id=2',0,'page','',0),(3,1,'2020-03-05 15:36:20','2020-03-05 15:36:20','<!-- wp:heading --><h2>Who we are</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Our website address is: http://localhost:8000.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>What personal data we collect and why we collect it</h2><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Comments</h3><!-- /wp:heading --><!-- wp:paragraph --><p>When visitors leave comments on the site we collect the data shown in the comments form, and also the visitor&#8217;s IP address and browser user agent string to help spam detection.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>An anonymized string created from your email address (also called a hash) may be provided to the Gravatar service to see if you are using it. The Gravatar service privacy policy is available here: https://automattic.com/privacy/. After approval of your comment, your profile picture is visible to the public in the context of your comment.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Media</h3><!-- /wp:heading --><!-- wp:paragraph --><p>If you upload images to the website, you should avoid uploading images with embedded location data (EXIF GPS) included. Visitors to the website can download and extract any location data from images on the website.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Contact forms</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Cookies</h3><!-- /wp:heading --><!-- wp:paragraph --><p>If you leave a comment on our site you may opt-in to saving your name, email address and website in cookies. These are for your convenience so that you do not have to fill in your details again when you leave another comment. These cookies will last for one year.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>If you visit our login page, we will set a temporary cookie to determine if your browser accepts cookies. This cookie contains no personal data and is discarded when you close your browser.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>When you log in, we will also set up several cookies to save your login information and your screen display choices. Login cookies last for two days, and screen options cookies last for a year. If you select &quot;Remember Me&quot;, your login will persist for two weeks. If you log out of your account, the login cookies will be removed.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>If you edit or publish an article, an additional cookie will be saved in your browser. This cookie includes no personal data and simply indicates the post ID of the article you just edited. It expires after 1 day.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Embedded content from other websites</h3><!-- /wp:heading --><!-- wp:paragraph --><p>Articles on this site may include embedded content (e.g. videos, images, articles, etc.). Embedded content from other websites behaves in the exact same way as if the visitor has visited the other website.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>These websites may collect data about you, use cookies, embed additional third-party tracking, and monitor your interaction with that embedded content, including tracking your interaction with the embedded content if you have an account and are logged in to that website.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Analytics</h3><!-- /wp:heading --><!-- wp:heading --><h2>Who we share your data with</h2><!-- /wp:heading --><!-- wp:heading --><h2>How long we retain your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>If you leave a comment, the comment and its metadata are retained indefinitely. This is so we can recognize and approve any follow-up comments automatically instead of holding them in a moderation queue.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>For users that register on our website (if any), we also store the personal information they provide in their user profile. All users can see, edit, or delete their personal information at any time (except they cannot change their username). Website administrators can also see and edit that information.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>What rights you have over your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>If you have an account on this site, or have left comments, you can request to receive an exported file of the personal data we hold about you, including any data you have provided to us. You can also request that we erase any personal data we hold about you. This does not include any data we are obliged to keep for administrative, legal, or security purposes.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Where we send your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Visitor comments may be checked through an automated spam detection service.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Your contact information</h2><!-- /wp:heading --><!-- wp:heading --><h2>Additional information</h2><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>How we protect your data</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What data breach procedures we have in place</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What third parties we receive data from</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What automated decision making and/or profiling we do with user data</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Industry regulatory disclosure requirements</h3><!-- /wp:heading -->','Privacy Policy','','trash','closed','open','','privacy-policy__trashed','','','2020-03-08 17:29:58','2020-03-08 17:29:58','',0,'http://localhost:8000/?page_id=3',0,'page','',0),(5,1,'2020-03-07 17:59:58','2020-03-07 17:59:58','<label> Your Name (required)\n    [text* your-name] </label>\n\n<label> Your Email (required)\n    [email* your-email] </label>\n\n<label> Subject\n    [text your-subject] </label>\n\n<label> Your Message\n    [textarea your-message] </label>\n\n[submit \"Send\"]\n1776 Unites \"[your-subject]\"\n1776 Unites <amir.meshkin@gmail.com>\nFrom: [your-name] <[your-email]>\nSubject: [your-subject]\n\nMessage Body:\n[your-message]\n\n-- \nThis e-mail was sent from a contact form on 1776 Unites (http://localhost:8000)\namir.meshkin@gmail.com\nReply-To: [your-email]\n\n0\n0\n\n1776 Unites \"[your-subject]\"\n1776 Unites <amir.meshkin@gmail.com>\nMessage Body:\n[your-message]\n\n-- \nThis e-mail was sent from a contact form on 1776 Unites (http://localhost:8000)\n[your-email]\nReply-To: amir.meshkin@gmail.com\n\n0\n0\nThank you for your message. It has been sent.\nThere was an error trying to send your message. Please try again later.\nOne or more fields have an error. Please check and try again.\nThere was an error trying to send your message. Please try again later.\nYou must accept the terms and conditions before sending your message.\nThe field is required.\nThe field is too long.\nThe field is too short.','Contact form 1','','publish','closed','closed','','contact-form-1','','','2020-03-07 17:59:58','2020-03-07 17:59:58','',0,'http://localhost:8000/?post_type=wpcf7_contact_form&p=5',0,'wpcf7_contact_form','',0),(6,1,'2020-03-07 18:03:34','2020-03-07 18:03:34','<div>\r\n\r\nMission\r\n<p>“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.</p>\r\n<p>We do this in the spirit of 1776, the date of America’s true founding.</p>\r\n\r\n<div>\r\n<div><iframe id=\"player\" src=\"https://player.vimeo.com/video/391328342?embedparameter=value\" width=\"100%\" height=\"657\" allowfullscreen=\"allowfullscreen\"></iframe></div>\r\n<div>\r\n<div>\r\n<p></p>\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/</a>.</p>','Home Page','Mission “1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and [...]','trash','open','open','','home-page__trashed','','','2020-03-07 18:17:40','2020-03-07 18:17:40','',0,'http://localhost:8000/?p=6',0,'post','',0),(7,1,'2020-03-07 18:03:34','2020-03-07 18:03:34','<div>\r\n\r\nMission\r\n<p>“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.</p>\r\n<p>We do this in the spirit of 1776, the date of America’s true founding.</p>\r\n\r\n<div>\r\n<div><iframe id=\"player\" src=\"https://player.vimeo.com/video/391328342?embedparameter=value\" width=\"100%\" height=\"657\" allowfullscreen=\"allowfullscreen\"></iframe></div>\r\n<div>\r\n<div>\r\n<p></p>\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/</a>.</p>','Home Page','Mission “1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and [...]','inherit','closed','closed','','6-revision-v1','','','2020-03-07 18:03:34','2020-03-07 18:03:34','',6,'http://localhost:8000/?p=7',0,'revision','',0),(8,1,'2020-03-07 18:04:29','2020-03-07 18:04:29','<div>\r\n\r\nMission\r\n<p>“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.</p>\r\n<p>We do this in the spirit of 1776, the date of America’s true founding.</p>\r\n\r\n<div>\r\n<div><iframe id=\"player\" src=\"https://player.vimeo.com/video/391328342?embedparameter=value\" width=\"100%\" height=\"657\" allowfullscreen=\"allowfullscreen\"></iframe></div>\r\n<div>\r\n<div>\r\n<p></p>\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/</a>.</p>','Home Page','Mission “1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and [...]','publish','open','open','','home-page-2','','','2020-03-07 18:04:29','2020-03-07 18:04:29','',0,'http://localhost:8000/?p=8',0,'post','',0),(9,1,'2020-03-07 18:04:29','2020-03-07 18:04:29','<div>\r\n\r\nMission\r\n<p>“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.</p>\r\n<p>We do this in the spirit of 1776, the date of America’s true founding.</p>\r\n\r\n<div>\r\n<div><iframe id=\"player\" src=\"https://player.vimeo.com/video/391328342?embedparameter=value\" width=\"100%\" height=\"657\" allowfullscreen=\"allowfullscreen\"></iframe></div>\r\n<div>\r\n<div>\r\n<p></p>\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/</a>.</p>','Home Page','Mission “1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and [...]','inherit','closed','closed','','8-revision-v1','','','2020-03-07 18:04:29','2020-03-07 18:04:29','',8,'http://localhost:8000/?p=9',0,'revision','',0),(10,1,'2020-03-07 18:07:20','2020-03-07 18:07:20','When I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed in the original civil rights movement of the 1950s and early 1960s. Martin Luther King Jr. had never charged America with an inherent and intractable evil. He had lived in good faith with America, believing in reform and the innate goodwill of the American character, even as he also lived under constant threat of assassination. Still, when his assassination actually came to pass—with almost macabre predictability—young blacks, like myself (and many whites as well), saw it as a final straw. The evil character of America would always prevail over decency.\n\nI came of age—in my early twenties—precisely when this idea began to take hold. Suddenly it was everywhere among the young. Belief in America’s evil was the new faith that launched you into a sophistication that your parents could never understand. And in linking you to the disaffection of your generation, it made youth itself into a group identity that bore witness to the nation’s evil and that, simultaneously, embraced a new “counterculture” innocence. Coming out of this identity, you owed nothing to your parent’s conventional expectations for your life. You could go to medical or law school if you wanted, but you could also roll in the mud at Woodstock, do drugs, or join a commune.\n\nA result of this generation’s explicit knowledge of America’s historical evils was to make social and political morality a more important measure of character than private morality. In the 1950s, your private morality was the measure of your character; in the 1960s, your stance against war, racism, and sexism became far more important measures—so important that you were granted a considerable license in the private realm. Sleep with whomever you wanted, explore your sexuality, expand your mind with whatever drug you liked, forgo marriage, follow your instincts and impulses as inner truths, enjoy hedonism as a kind of radical authenticity. The only important thing was that you were dissociated from American evil. Dissociation from this evil became a pillar of identity for my generation.\n\nBut I was from the working class. I had put myself through college. I couldn’t afford to bank my life on the dramatic notion that America was characterologically evil unless it was actually true. Africa was a continent full of new countries that had banked their fate on precisely this view of their former oppressors. I wanted to see some of these countries then led by a generation of charismatic men who had won hard-fought revolutions against their Western oppressors—Jomo Kenyatta of Kenya, Kwame Nkrumah of Ghana, and Léopold Sédar Senghor of Senegal. They were all seen as redeemers— redeemers—the selfless founding fathers of newly independent nations. And, having thrown off the yoke of colonialism, there was the expectation that their countries would begin to flourish.\n\nBut in fact, they were not flourishing. We left Algeria in the middle of the night and landed the next morning on the other side of the Sahara Desert in Lagos, Nigeria, where we—along with all the passengers on our flight—were held at gunpoint in the airport for several hours for mysterious reasons having to do with the Biafran War. Finally, we made it to Nkrumah’s Ghana, which only looked more and more bedraggled and directionless—a sharp contrast to the revolutionary glory that Kwame Nkrumah had projected around the world. (Kwame was fast becoming a popular name for male babies among black Americans.) Food was scarce and unrelievedly bad even in the American hotel in the capital city of Accra. You saw chickens pecking for food in open sewers, and then at dinner, you wondered at the gray meat on your plate smothered in nondescript brown gravy. Then there were ten days in Dakar, Senegal, where Senghor, the father of “negritude,” was president. But it wasn’t “negritude” that made Dakar a little more bearable than Accra. There were still some French there, and it was their fast-fading idea of Dakar as an African Paris that meant better food and the hint of café society.\n\nThe Africa we saw was, at best, adrift. The Africans themselves—as opposed to the Middle Eastern and European shopkeepers and middlemen—looked a little abandoned. Today I would say they were stuck in placelessness. They obviously didn’t want to go back to their colonial past, yet, except for a small, educated elite, they had no clear idea of how to move into the future. They had wanted self-determination, but they had not been acculturated to modernity. How does one do self-determination without fully understanding the demands of the modern world?\n\nIn Dakar, an enterprising middle-aged man—someone who would surely have owned his own business had he been born in America—appeared every day outside our hotel trying to sell us the same malformed and unfinished wooden sculpture. Every day a different story and a different price attached to this “sculpture.” The man was charming and quick, but I also sensed anger and impatience just beneath the surface. He scared me a little. One morning, out of sheer frustration, I gave him five dollars (a lot of money then), but then walked away without taking the sculpture. Within a minute, I felt a tug on my sleeve. Angrily, he pushed the money and the ugly little sculpture back into my hands—as if to be rid of not only me but also a part of himself he couldn’t stand. Then he stormed off. I had hurt his pride, and I felt terrible. I chased him down, gave him the money again, and took the sculpture (which I have to this day). His umbrage was still visible, but he accepted the deal.\n\nIn 1970, I had no way of understanding an encounter like this. Now a few things are clear. I was conspicuously American. My voluminous Afro only drove that point home. Thus I was an emissary from modernity itself. When I gave him money without taking his sculpture, I didn’t just devalue him and his culture; I virtually mocked his historical circumstance by reminding him of what he already knew: that he was outside of history, that he was not of the modern world and had nothing really to offer me that I wanted or needed. Yes, the world by then knew that African art could be world-class. Picasso, among others, had brought its genius to the West. But he would not have known about Picasso or even much about the art of woodcarving within his own culture. He wanted to be a tradesman, a businessman. But his ignorance even of what he was selling sabotaged his entrepreneurialism. So when I gave him money but rejected his statue, I treated him like a beggar to whom one gives alms, not like a businessman.\n\nAnd wouldn’t a man like this—and the millions like him all across Africa, the Middle East, and the Third World generally—soon be in need of a politics to fight back with. Wouldn’t he need a political identity that lessened the sting of his individual humiliation by making him a member of an aggrieved collective? Wouldn’t some ideology or other—nationalism, cultural nationalism, pan-Africanism, some version of Marxism, negritude, Islamism, jihadism, any idea of “unity” that merges the individual with the group—come into play to console individual alienation by normalizing it, by making it a collective rather than individual experience? Your humiliation does not reflect on you. You languish outside of history—hawking shapeless pieces of ebony on the streets of Dakar—because you belong to a people who were pushed out of history and exploited, first by colonialism and then by neocolonialism.\n\nPlacelessness literally demands a political identity that collectivizes people, one that herds them into victim-focused identities and consoles them with a vague myth of their own human superiority. Léopold Senghor, the first president of newly independent Senegal and the father of “negritude,” said, “Far from seeing in one’s blackness inferiority, one accepts it; one lays claim to it with pride; one cultivates it lovingly.” Marcus Garvey, a popular racialist black American leader in the 1920s, said, “Negroes, teach your children that they are the direct descendants of the greatest and proudest race who ever peopled the earth.” The Islamic extremism that so threatens the world today operates by the same formula: devout followers of Allah are superior to their decadent former oppressors (mere infidels) in the West. The feminism that came out of the 1960s argued that if women were victimized by male chauvinism, they were also superior to men in vital ways. (“If women ruled the world there would be no wars” was a feminist mantra in the 1970s.)\n\nAll these identities assign a “place” against the experience of placelessness by giving the formerly oppressed an idea both of their victimization and their superiority. This “places” them back into the world and into the flow of history. You are somebody, these identities say. You were simply overwhelmed by your oppressor’s determination to exploit you. Thus the consoling irony at the heart of victimization: you possess inherent human supremacy to those who humiliated you.\n\n___________________________\n\nBut there is a price for this consolation: all these victim-focused identities are premised on a belief in the characterological evil of America and the entire white Western world. This broad assumption is the idea that makes them work, which makes for that sweet concoction of victimization and superiority. So the very people who were freed by America’s (and the West’s) acknowledgment of its past wrongs then made that acknowledgment into a poetic truth that they could build their identities in reaction to. Once America’s evil became “poetic” (permanently true), the formerly oppressed could make victimization an ongoing feature of their identity—despite the fact that their actual victimization had greatly declined.\n\nAnd think of all the millions of people across the world who can find not only consolation in such an identity but also self-esteem, actual entitlements, and real political power—and not just the poor and dark-skinned people of the world but also the Park Avenue feminist, the black affirmative-action baby from a well-heeled background, and white liberals generally who seek power through an identification with America’s victims. Today, all these identities are leverage in a culture contrite over its past.\n\nThe point is that these identities—driven by the need for “place,” esteem, and power—keep the idea of American/ Western characterological evil alive as an axiomatic truth in the modern world, as much a given as the weather. In other words, this charge of evil against the white West is one of the largest and most influential ideas of our age—and this despite the dramatic retreat of America and the West from these evils. The scope and power of this idea—its enormous influence in the world—is not a measure of its truth or accuracy; it is a measure of the great neediness in the world for such an idea, for an idea that lets the formerly oppressed defend their esteem, on the one hand, and pursue power in the name of their past victimization, on the other. It is also an idea that gave a contrite white America (and the Western world) new and essentially repentant liberalism.\n\nIn this striking vision of the white Western world as characterologically evil, both the former dark-skinned victims of this evil and its former white perpetrators found a common idea out of which to negotiate a future. This vision restored esteem to the victims (simply by acknowledging that they were victims rather than inferiors) and gave them a means to power; likewise, it opened a road to redemption and power for the former white perpetrators. This notion of America’s characterological evil became the basis of a new social contract in America.\n\n_______________________\n\nNot much of this was clear to me in 1970 as we traveled through Africa. But one thing did become clearer as the trip progressed. Back home, I had been flirting with real radicalism—not radicalism to the point of violence, but radicalism nonetheless. For me that meant living a life that would presume America’s evil and that would be forever disdainful toward and subversive of traditional America. It meant I would be a radical liberal living in bad faith with my country—“in it but not of it,” as we used to say back then. So here in my early twenties I genuinely wondered if the subversive life wasn’t the only truly honorable life. Wouldn’t it be “selling out” (the cardinal sin of the counterculture) to look past America’s evil and cast my fate in the mainstream?\n\nOn some level I knew, even at the time, that the trip to Africa was an attempt to resolve this dilemma. I wanted to see real radicalism in the faces of people in a society where it had actually come to hold sway. I wanted to see what it looked like as a governing reality in a real society. And this is pretty much what I accomplished on that trip. I didn’t understand placelessness at the time, or the pursuit of esteem through grandiose identities. But, beginning with our encounter with the Black Panthers in Algiers, I knew that I was seeing what I needed to see. And I began to feel a growing certainty within myself. My dilemma was resolving itself. The more we traveled—a month and a half in all—the firmer my certainty became. And when we at last boarded the plane in Dakar headed for New York, I felt at peace. I was clear. The American mainstream would be my fate.\n\n__________________________\n\nThe clarity I found that trip was based on one realization: I learned that America, for all its faults failings, was not intractably evil. In the Black Panther villa in Algiers, on those balmy afternoons eating the local shrimp, I spent time with the people who banked their entire lives on America’s inherent evil—and on the inherent evil of capitalism. On one level, they were glamorous figures, revolutionaries ensconced in a lavish villa provided by the new radical government of Algeria. The impression was of a new and more perfect world order just around the corner, and these special people with the moral imagination to see it coming would soon be marching in victory.\n\nYet I could see that as human beings they were homesick and in despair. As revolutionaries, they were impotent and hopelessly lost. It was like seeing a pretty woman whose smile unfolds to reveal teeth black with rot. They had no future whatsoever, and so they were chilling to behold. We had all grown up in segregation. We all had war stories. And we all had legitimate beefs against America. But to embrace the idea that America and capitalism were permanent oppressors was self-destructive and indulgent. It cut us off from both the past and the future. &nbsp;It left us in the cul-de-sac of placelessness, though I could not have described this way at the time. But I could see even then that someone like DC had gotten himself into the same cul-de-sac as the street hawker selling chunks of wood as art in Dakar. They were both languishing in a truly existential circumstance. And they were both consoled by a faith in the evil of America and the West.\n\nLooking back, I now think of DC as a cautionary tale, an essentially softhearted man who had allowed himself to be captured by a bad idea—that his country was irretrievably evil. &nbsp;Unlike most other Black Panthers, he ended up living and long—if strained—life. Soon after I met him, the Algerian government began to tire of supporting the Black Panthers in their fast-fading glory while so many Algerians languished in poverty. At the end of July 1972, another American black, George Wright, along with four other men and women, hijacked a plane in America en route to Miami and then extorted a $1 million ransom from the Federal Bureau of Investigation. The hijackers ordered the pilots to take them to Boston and then Algeria. Eldridge Cleaver wanted the money and wrote an open letter to Houari Boumediene, the president of Algeria, in effect asking the government to continue supporting the cause of black American liberation. But the Algerian government recovered the ransom money and returned it to American authorities. Algeria’s romance with the black American revolutionaries was over.\n\nDC, who by then had made hay of his French lessons, made his way to France, where he lived for the rest of his life in exile from America and the San Francisco Bay Area that he so loved. &nbsp;Wanted always by the FBI, he lived an underground life even in France. He worked as a house painter in Paris and did other odd jobs. He ended up in Camps-sur-l’Agly, France, where, at the age of seventy-four, after a day spent working in his garden, he apparently died in his sleep.\n\nI was lucky. &nbsp;After one of my radical kitchen-table rants against America toward the end of the 1960s, my father—the son of a man born in slavery—had said to me: “You know, you shouldn’t underestimate America. This is a strong country.” I protested, started on racism once again. He said, “No, it’s strong enough to change. You can’t imagine the amount of change I’ve seen in my own lifetime.','An excerpt from \"Shame\"','Shelby Steele An excerpt from \"Shame\" By Shelby Steele When I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed [...]','publish','closed','closed','','an-excerpt-from-shame','','','2020-03-11 00:40:29','2020-03-11 00:40:29','',0,'http://localhost:8000/?p=10',0,'featured-essays','',0),(11,1,'2020-03-07 18:07:21','2020-03-07 18:07:21','','','','inherit','open','closed','','11','','','2020-03-07 18:07:21','2020-03-07 18:07:21','',10,'http://localhost:8000/wp-content/uploads/2020/03/shelby_steele.png',0,'attachment','image/png',0),(12,1,'2020-03-07 18:07:21','2020-03-07 18:07:21','<div>\r\n<div> Shelby Steele  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/shelby_steele.png\" alt=\"An excerpt from &quot;Shame&quot;\" /></div>\r\n<p>An excerpt from \"Shame\"</p>\r\n<p>By Shelby Steele</p>\r\n\r\n</div>\r\n<div>\r\n\r\nWhen I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed in the original civil rights movement of the 1950s and early 1960s. Martin Luther King Jr. had never charged America with an inherent and intractable evil. He had lived in good faith with America, believing in reform and the innate goodwill of the American character, even as he also lived under constant threat of assassination. Still, when his assassination actually came to pass—with almost macabre predictability—young blacks, like myself (and many whites as well), saw it as a final straw. The evil character of America would always prevail over decency.\r\n\r\nI came of age—in my early twenties—precisely when this idea began to take hold. Suddenly it was everywhere among the young. Belief in America’s evil was the new faith that launched you into a sophistication that your parents could never understand. And in linking you to the disaffection of your generation, it made youth itself into a group identity that bore witness to the nation’s evil and that, simultaneously, embraced a new “counterculture” innocence. Coming out of this identity, you owed nothing to your parent’s conventional expectations for your life. You could go to medical or law school if you wanted, but you could also roll in the mud at Woodstock, do drugs, or join a commune.\r\n\r\nA result of this generation’s explicit knowledge of America’s historical evils was to make social and political morality a more important measure of character than private morality. In the 1950s, your private morality was the measure of your character; in the 1960s, your stance against war, racism, and sexism became far more important measures—so important that you were granted a considerable license in the private realm. Sleep with whomever you wanted, explore your sexuality, expand your mind with whatever drug you liked, forgo marriage, follow your instincts and impulses as inner truths, enjoy hedonism as a kind of radical authenticity. The only important thing was that you were dissociated from American evil. Dissociation from this evil became a pillar of identity for my generation.\r\n\r\nBut I was from the working class. I had put myself through college. I couldn’t afford to bank my life on the dramatic notion that America was characterologically evil unless it was actually true. Africa was a continent full of new countries that had banked their fate on precisely this view of their former oppressors. I wanted to see some of these countries then led by a generation of charismatic men who had won hard-fought revolutions against their Western oppressors—Jomo Kenyatta of Kenya, Kwame Nkrumah of Ghana, and Léopold Sédar Senghor of Senegal. They were all seen as redeemers— redeemers—the selfless founding fathers of newly independent nations. And, having thrown off the yoke of colonialism, there was the expectation that their countries would begin to flourish.\r\n\r\nBut in fact, they were not flourishing. We left Algeria in the middle of the night and landed the next morning on the other side of the Sahara Desert in Lagos, Nigeria, where we—along with all the passengers on our flight—were held at gunpoint in the airport for several hours for mysterious reasons having to do with the Biafran War. Finally, we made it to Nkrumah’s Ghana, which only looked more and more bedraggled and directionless—a sharp contrast to the revolutionary glory that Kwame Nkrumah had projected around the world. (Kwame was fast becoming a popular name for male babies among black Americans.) Food was scarce and unrelievedly bad even in the American hotel in the capital city of Accra. You saw chickens pecking for food in open sewers, and then at dinner, you wondered at the gray meat on your plate smothered in nondescript brown gravy. Then there were ten days in Dakar, Senegal, where Senghor, the father of “negritude,” was president. But it wasn’t “negritude” that made Dakar a little more bearable than Accra. There were still some French there, and it was their fast-fading idea of Dakar as an African Paris that meant better food and the hint of café society.\r\n\r\nThe Africa we saw was, at best, adrift. The Africans themselves—as opposed to the Middle Eastern and European shopkeepers and middlemen—looked a little abandoned. Today I would say they were stuck in placelessness. They obviously didn’t want to go back to their colonial past, yet, except for a small, educated elite, they had no clear idea of how to move into the future. They had wanted self-determination, but they had not been acculturated to modernity. How does one do self-determination without fully understanding the demands of the modern world?\r\n\r\nIn Dakar, an enterprising middle-aged man—someone who would surely have owned his own business had he been born in America—appeared every day outside our hotel trying to sell us the same malformed and unfinished wooden sculpture. Every day a different story and a different price attached to this “sculpture.” The man was charming and quick, but I also sensed anger and impatience just beneath the surface. He scared me a little. One morning, out of sheer frustration, I gave him five dollars (a lot of money then), but then walked away without taking the sculpture. Within a minute, I felt a tug on my sleeve. Angrily, he pushed the money and the ugly little sculpture back into my hands—as if to be rid of not only me but also a part of himself he couldn’t stand. Then he stormed off. I had hurt his pride, and I felt terrible. I chased him down, gave him the money again, and took the sculpture (which I have to this day). His umbrage was still visible, but he accepted the deal.\r\n\r\nIn 1970, I had no way of understanding an encounter like this. Now a few things are clear. I was conspicuously American. My voluminous Afro only drove that point home. Thus I was an emissary from modernity itself. When I gave him money without taking his sculpture, I didn’t just devalue him and his culture; I virtually mocked his historical circumstance by reminding him of what he already knew: that he was outside of history, that he was not of the modern world and had nothing really to offer me that I wanted or needed. Yes, the world by then knew that African art could be world-class. Picasso, among others, had brought its genius to the West. But he would not have known about Picasso or even much about the art of woodcarving within his own culture. He wanted to be a tradesman, a businessman. But his ignorance even of what he was selling sabotaged his entrepreneurialism. So when I gave him money but rejected his statue, I treated him like a beggar to whom one gives alms, not like a businessman.\r\n\r\nAnd wouldn’t a man like this—and the millions like him all across Africa, the Middle East, and the Third World generally—soon be in need of a politics to fight back with. Wouldn’t he need a political identity that lessened the sting of his individual humiliation by making him a member of an aggrieved collective? Wouldn’t some ideology or other—nationalism, cultural nationalism, pan-Africanism, some version of Marxism, negritude, Islamism, jihadism, any idea of “unity” that merges the individual with the group—come into play to console individual alienation by normalizing it, by making it a collective rather than individual experience? Your humiliation does not reflect on you. You languish outside of history—hawking shapeless pieces of ebony on the streets of Dakar—because you belong to a people who were pushed out of history and exploited, first by colonialism and then by neocolonialism.\r\n\r\nPlacelessness literally demands a political identity that collectivizes people, one that herds them into victim-focused identities and consoles them with a vague myth of their own human superiority. Léopold Senghor, the first president of newly independent Senegal and the father of “negritude,” said, “Far from seeing in one’s blackness inferiority, one accepts it; one lays claim to it with pride; one cultivates it lovingly.” Marcus Garvey, a popular racialist black American leader in the 1920s, said, “Negroes, teach your children that they are the direct descendants of the greatest and proudest race who ever peopled the earth.” The Islamic extremism that so threatens the world today operates by the same formula: devout followers of Allah are superior to their decadent former oppressors (mere infidels) in the West. The feminism that came out of the 1960s argued that if women were victimized by male chauvinism, they were also superior to men in vital ways. (“If women ruled the world there would be no wars” was a feminist mantra in the 1970s.)\r\n\r\nAll these identities assign a “place” against the experience of placelessness by giving the formerly oppressed an idea both of their victimization and their superiority. This “places” them back into the world and into the flow of history. You are somebody, these identities say. You were simply overwhelmed by your oppressor’s determination to exploit you. Thus the consoling irony at the heart of victimization: you possess inherent human supremacy to those who humiliated you.\r\n\r\n___________________________\r\n\r\nBut there is a price for this consolation: all these victim-focused identities are premised on a belief in the characterological evil of America and the entire white Western world. This broad assumption is the idea that makes them work, which makes for that sweet concoction of victimization and superiority. So the very people who were freed by America’s (and the West’s) acknowledgment of its past wrongs then made that acknowledgment into a poetic truth that they could build their identities in reaction to. Once America’s evil became “poetic” (permanently true), the formerly oppressed could make victimization an ongoing feature of their identity—despite the fact that their actual victimization had greatly declined.\r\n\r\nAnd think of all the millions of people across the world who can find not only consolation in such an identity but also self-esteem, actual entitlements, and real political power—and not just the poor and dark-skinned people of the world but also the Park Avenue feminist, the black affirmative-action baby from a well-heeled background, and white liberals generally who seek power through an identification with America’s victims. Today, all these identities are leverage in a culture contrite over its past.\r\n\r\nThe point is that these identities—driven by the need for “place,” esteem, and power—keep the idea of American/ Western characterological evil alive as an axiomatic truth in the modern world, as much a given as the weather. In other words, this charge of evil against the white West is one of the largest and most influential ideas of our age—and this despite the dramatic retreat of America and the West from these evils. The scope and power of this idea—its enormous influence in the world—is not a measure of its truth or accuracy; it is a measure of the great neediness in the world for such an idea, for an idea that lets the formerly oppressed defend their esteem, on the one hand, and pursue power in the name of their past victimization, on the other. It is also an idea that gave a contrite white America (and the Western world) new and essentially repentant liberalism.\r\n\r\nIn this striking vision of the white Western world as characterologically evil, both the former dark-skinned victims of this evil and its former white perpetrators found a common idea out of which to negotiate a future. This vision restored esteem to the victims (simply by acknowledging that they were victims rather than inferiors) and gave them a means to power; likewise, it opened a road to redemption and power for the former white perpetrators. This notion of America’s characterological evil became the basis of a new social contract in America.\r\n\r\n_______________________\r\n\r\nNot much of this was clear to me in 1970 as we traveled through Africa. But one thing did become clearer as the trip progressed. Back home, I had been flirting with real radicalism—not radicalism to the point of violence, but radicalism nonetheless. For me that meant living a life that would presume America’s evil and that would be forever disdainful toward and subversive of traditional America. It meant I would be a radical liberal living in bad faith with my country—“in it but not of it,” as we used to say back then. So here in my early twenties I genuinely wondered if the subversive life wasn’t the only truly honorable life. Wouldn’t it be “selling out” (the cardinal sin of the counterculture) to look past America’s evil and cast my fate in the mainstream?\r\n\r\nOn some level I knew, even at the time, that the trip to Africa was an attempt to resolve this dilemma. I wanted to see real radicalism in the faces of people in a society where it had actually come to hold sway. I wanted to see what it looked like as a governing reality in a real society. And this is pretty much what I accomplished on that trip. I didn’t understand placelessness at the time, or the pursuit of esteem through grandiose identities. But, beginning with our encounter with the Black Panthers in Algiers, I knew that I was seeing what I needed to see. And I began to feel a growing certainty within myself. My dilemma was resolving itself. The more we traveled—a month and a half in all—the firmer my certainty became. And when we at last boarded the plane in Dakar headed for New York, I felt at peace. I was clear. The American mainstream would be my fate.\r\n\r\n__________________________\r\n\r\nThe clarity I found that trip was based on one realization: I learned that America, for all its faults failings, was not intractably evil. In the Black Panther villa in Algiers, on those balmy afternoons eating the local shrimp, I spent time with the people who banked their entire lives on America’s inherent evil—and on the inherent evil of capitalism. On one level, they were glamorous figures, revolutionaries ensconced in a lavish villa provided by the new radical government of Algeria. The impression was of a new and more perfect world order just around the corner, and these special people with the moral imagination to see it coming would soon be marching in victory.\r\n\r\nYet I could see that as human beings they were homesick and in despair. As revolutionaries, they were impotent and hopelessly lost. It was like seeing a pretty woman whose smile unfolds to reveal teeth black with rot. They had no future whatsoever, and so they were chilling to behold. We had all grown up in segregation. We all had war stories. And we all had legitimate beefs against America. But to embrace the idea that America and capitalism were permanent oppressors was self-destructive and indulgent. It cut us off from both the past and the future.  It left us in the cul-de-sac of placelessness, though I could not have described this way at the time. But I could see even then that someone like DC had gotten himself into the same cul-de-sac as the street hawker selling chunks of wood as art in Dakar. They were both languishing in a truly existential circumstance. And they were both consoled by a faith in the evil of America and the West.\r\n\r\nLooking back, I now think of DC as a cautionary tale, an essentially softhearted man who had allowed himself to be captured by a bad idea—that his country was irretrievably evil.  Unlike most other Black Panthers, he ended up living and long—if strained—life. Soon after I met him, the Algerian government began to tire of supporting the Black Panthers in their fast-fading glory while so many Algerians languished in poverty. At the end of July 1972, another American black, George Wright, along with four other men and women, hijacked a plane in America en route to Miami and then extorted a $1 million ransom from the Federal Bureau of Investigation. The hijackers ordered the pilots to take them to Boston and then Algeria. Eldridge Cleaver wanted the money and wrote an open letter to Houari Boumediene, the president of Algeria, in effect asking the government to continue supporting the cause of black American liberation. But the Algerian government recovered the ransom money and returned it to American authorities. Algeria’s romance with the black American revolutionaries was over.\r\n\r\nDC, who by then had made hay of his French lessons, made his way to France, where he lived for the rest of his life in exile from America and the San Francisco Bay Area that he so loved.  Wanted always by the FBI, he lived an underground life even in France. He worked as a house painter in Paris and did other odd jobs. He ended up in Camps-sur-l’Agly, France, where, at the age of seventy-four, after a day spent working in his garden, he apparently died in his sleep.\r\n\r\nI was lucky.  After one of my radical kitchen-table rants against America toward the end of the 1960s, my father—the son of a man born in slavery—had said to me: “You know, you shouldn’t underestimate America. This is a strong country.” I protested, started on racism once again. He said, “No, it’s strong enough to change. You can’t imagine the amount of change I’ve seen in my own lifetime.\r\n\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/shelby-steele/essay/525692190\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/shelby-steele/essay/525692190</a>.</p>','An excerpt from \"Shame\"','Shelby Steele An excerpt from \"Shame\" By Shelby Steele When I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed [...]','inherit','closed','closed','','10-revision-v1','','','2020-03-07 18:07:21','2020-03-07 18:07:21','',10,'http://localhost:8000/?p=12',0,'revision','',0),(14,1,'2020-03-07 18:17:44','2020-03-07 18:17:44','<!-- wp:paragraph -->\n<p>Welcome to WordPress. This is your first post. Edit or delete it, then start writing!</p>\n<!-- /wp:paragraph -->','Hello world!','','inherit','closed','closed','','1-revision-v1','','','2020-03-07 18:17:44','2020-03-07 18:17:44','',1,'http://localhost:8000/?p=14',0,'revision','',0),(15,1,'2020-03-07 19:31:32','2020-03-07 19:31:32','','woocommerce-placeholder','','inherit','open','closed','','woocommerce-placeholder','','','2020-03-07 19:31:32','2020-03-07 19:31:32','',0,'http://localhost:8000/wp-content/uploads/2020/03/woocommerce-placeholder.png',0,'attachment','image/png',0),(16,1,'2020-03-07 19:32:11','2020-03-07 19:32:11','','Shop','','publish','closed','closed','','shop','','','2020-03-07 19:32:11','2020-03-07 19:32:11','',0,'http://localhost:8000/?page_id=16',0,'page','',0),(17,1,'2020-03-07 19:32:11','2020-03-07 19:32:11','<!-- wp:shortcode /-->','Cart','','publish','closed','closed','','cart','','','2020-03-11 13:54:39','2020-03-11 13:54:39','',0,'http://localhost:8000/?page_id=17',0,'page','',0),(18,1,'2020-03-07 19:32:11','2020-03-07 19:32:11','<!-- wp:shortcode -->[woocommerce_checkout]<!-- /wp:shortcode -->','Checkout','','publish','closed','closed','','checkout','','','2020-03-07 19:32:11','2020-03-07 19:32:11','',0,'http://localhost:8000/?page_id=18',0,'page','',0),(19,1,'2020-03-07 19:32:11','2020-03-07 19:32:11','<!-- wp:shortcode -->[woocommerce_my_account]<!-- /wp:shortcode -->','My account','','publish','closed','closed','','my-account','','','2020-03-07 19:32:11','2020-03-07 19:32:11','',0,'http://localhost:8000/?page_id=19',0,'page','',0),(20,1,'2020-03-07 19:50:40','2020-03-07 19:50:40','<div>\n<div> Shelby Steele  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/shelby_steele.png\" alt=\"An excerpt from &quot;Shame&quot;\"></div>\nAn excerpt from \"Shame\"\n\nBy Shelby Steele\n\n</div>\n<div>\n\nWhen I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed in the original civil rights movement of the 1950s and early 1960s. Martin Luther King Jr. had never charged America with an inherent and intractable evil. He had lived in good faith with America, believing in reform and the innate goodwill of the American character, even as he also lived under constant threat of assassination. Still, when his assassination actually came to pass—with almost macabre predictability—young blacks, like myself (and many whites as well), saw it as a final straw. The evil character of America would always prevail over decency.\n\nI came of age—in my early twenties—precisely when this idea began to take hold. Suddenly it was everywhere among the young. Belief in America’s evil was the new faith that launched you into a sophistication that your parents could never understand. And in linking you to the disaffection of your generation, it made youth itself into a group identity that bore witness to the nation’s evil and that, simultaneously, embraced a new “counterculture” innocence. Coming out of this identity, you owed nothing to your parent’s conventional expectations for your life. You could go to medical or law school if you wanted, but you could also roll in the mud at Woodstock, do drugs, or join a commune.\n\nA result of this generation’s explicit knowledge of America’s historical evils was to make social and political morality a more important measure of character than private morality. In the 1950s, your private morality was the measure of your character; in the 1960s, your stance against war, racism, and sexism became far more important measures—so important that you were granted a considerable license in the private realm. Sleep with whomever you wanted, explore your sexuality, expand your mind with whatever drug you liked, forgo marriage, follow your instincts and impulses as inner truths, enjoy hedonism as a kind of radical authenticity. The only important thing was that you were dissociated from American evil. Dissociation from this evil became a pillar of identity for my generation.\n\nBut I was from the working class. I had put myself through college. I couldn’t afford to bank my life on the dramatic notion that America was characterologically evil unless it was actually true. Africa was a continent full of new countries that had banked their fate on precisely this view of their former oppressors. I wanted to see some of these countries then led by a generation of charismatic men who had won hard-fought revolutions against their Western oppressors—Jomo Kenyatta of Kenya, Kwame Nkrumah of Ghana, and Léopold Sédar Senghor of Senegal. They were all seen as redeemers— redeemers—the selfless founding fathers of newly independent nations. And, having thrown off the yoke of colonialism, there was the expectation that their countries would begin to flourish.\n\nBut in fact, they were not flourishing. We left Algeria in the middle of the night and landed the next morning on the other side of the Sahara Desert in Lagos, Nigeria, where we—along with all the passengers on our flight—were held at gunpoint in the airport for several hours for mysterious reasons having to do with the Biafran War. Finally, we made it to Nkrumah’s Ghana, which only looked more and more bedraggled and directionless—a sharp contrast to the revolutionary glory that Kwame Nkrumah had projected around the world. (Kwame was fast becoming a popular name for male babies among black Americans.) Food was scarce and unrelievedly bad even in the American hotel in the capital city of Accra. You saw chickens pecking for food in open sewers, and then at dinner, you wondered at the gray meat on your plate smothered in nondescript brown gravy. Then there were ten days in Dakar, Senegal, where Senghor, the father of “negritude,” was president. But it wasn’t “negritude” that made Dakar a little more bearable than Accra. There were still some French there, and it was their fast-fading idea of Dakar as an African Paris that meant better food and the hint of café society.\n\nThe Africa we saw was, at best, adrift. The Africans themselves—as opposed to the Middle Eastern and European shopkeepers and middlemen—looked a little abandoned. Today I would say they were stuck in placelessness. They obviously didn’t want to go back to their colonial past, yet, except for a small, educated elite, they had no clear idea of how to move into the future. They had wanted self-determination, but they had not been acculturated to modernity. How does one do self-determination without fully understanding the demands of the modern world?\n\nIn Dakar, an enterprising middle-aged man—someone who would surely have owned his own business had he been born in America—appeared every day outside our hotel trying to sell us the same malformed and unfinished wooden sculpture. Every day a different story and a different price attached to this “sculpture.” The man was charming and quick, but I also sensed anger and impatience just beneath the surface. He scared me a little. One morning, out of sheer frustration, I gave him five dollars (a lot of money then), but then walked away without taking the sculpture. Within a minute, I felt a tug on my sleeve. Angrily, he pushed the money and the ugly little sculpture back into my hands—as if to be rid of not only me but also a part of himself he couldn’t stand. Then he stormed off. I had hurt his pride, and I felt terrible. I chased him down, gave him the money again, and took the sculpture (which I have to this day). His umbrage was still visible, but he accepted the deal.\n\nIn 1970, I had no way of understanding an encounter like this. Now a few things are clear. I was conspicuously American. My voluminous Afro only drove that point home. Thus I was an emissary from modernity itself. When I gave him money without taking his sculpture, I didn’t just devalue him and his culture; I virtually mocked his historical circumstance by reminding him of what he already knew: that he was outside of history, that he was not of the modern world and had nothing really to offer me that I wanted or needed. Yes, the world by then knew that African art could be world-class. Picasso, among others, had brought its genius to the West. But he would not have known about Picasso or even much about the art of woodcarving within his own culture. He wanted to be a tradesman, a businessman. But his ignorance even of what he was selling sabotaged his entrepreneurialism. So when I gave him money but rejected his statue, I treated him like a beggar to whom one gives alms, not like a businessman.\n\nAnd wouldn’t a man like this—and the millions like him all across Africa, the Middle East, and the Third World generally—soon be in need of a politics to fight back with. Wouldn’t he need a political identity that lessened the sting of his individual humiliation by making him a member of an aggrieved collective? Wouldn’t some ideology or other—nationalism, cultural nationalism, pan-Africanism, some version of Marxism, negritude, Islamism, jihadism, any idea of “unity” that merges the individual with the group—come into play to console individual alienation by normalizing it, by making it a collective rather than individual experience? Your humiliation does not reflect on you. You languish outside of history—hawking shapeless pieces of ebony on the streets of Dakar—because you belong to a people who were pushed out of history and exploited, first by colonialism and then by neocolonialism.\n\nPlacelessness literally demands a political identity that collectivizes people, one that herds them into victim-focused identities and consoles them with a vague myth of their own human superiority. Léopold Senghor, the first president of newly independent Senegal and the father of “negritude,” said, “Far from seeing in one’s blackness inferiority, one accepts it; one lays claim to it with pride; one cultivates it lovingly.” Marcus Garvey, a popular racialist black American leader in the 1920s, said, “Negroes, teach your children that they are the direct descendants of the greatest and proudest race who ever peopled the earth.” The Islamic extremism that so threatens the world today operates by the same formula: devout followers of Allah are superior to their decadent former oppressors (mere infidels) in the West. The feminism that came out of the 1960s argued that if women were victimized by male chauvinism, they were also superior to men in vital ways. (“If women ruled the world there would be no wars” was a feminist mantra in the 1970s.)\n\nAll these identities assign a “place” against the experience of placelessness by giving the formerly oppressed an idea both of their victimization and their superiority. This “places” them back into the world and into the flow of history. You are somebody, these identities say. You were simply overwhelmed by your oppressor’s determination to exploit you. Thus the consoling irony at the heart of victimization: you possess inherent human supremacy to those who humiliated you.\n\n___________________________\n\nBut there is a price for this consolation: all these victim-focused identities are premised on a belief in the characterological evil of America and the entire white Western world. This broad assumption is the idea that makes them work, which makes for that sweet concoction of victimization and superiority. So the very people who were freed by America’s (and the West’s) acknowledgment of its past wrongs then made that acknowledgment into a poetic truth that they could build their identities in reaction to. Once America’s evil became “poetic” (permanently true), the formerly oppressed could make victimization an ongoing feature of their identity—despite the fact that their actual victimization had greatly declined.\n\nAnd think of all the millions of people across the world who can find not only consolation in such an identity but also self-esteem, actual entitlements, and real political power—and not just the poor and dark-skinned people of the world but also the Park Avenue feminist, the black affirmative-action baby from a well-heeled background, and white liberals generally who seek power through an identification with America’s victims. Today, all these identities are leverage in a culture contrite over its past.\n\nThe point is that these identities—driven by the need for “place,” esteem, and power—keep the idea of American/ Western characterological evil alive as an axiomatic truth in the modern world, as much a given as the weather. In other words, this charge of evil against the white West is one of the largest and most influential ideas of our age—and this despite the dramatic retreat of America and the West from these evils. The scope and power of this idea—its enormous influence in the world—is not a measure of its truth or accuracy; it is a measure of the great neediness in the world for such an idea, for an idea that lets the formerly oppressed defend their esteem, on the one hand, and pursue power in the name of their past victimization, on the other. It is also an idea that gave a contrite white America (and the Western world) new and essentially repentant liberalism.\n\nIn this striking vision of the white Western world as characterologically evil, both the former dark-skinned victims of this evil and its former white perpetrators found a common idea out of which to negotiate a future. This vision restored esteem to the victims (simply by acknowledging that they were victims rather than inferiors) and gave them a means to power; likewise, it opened a road to redemption and power for the former white perpetrators. This notion of America’s characterological evil became the basis of a new social contract in America.\n\n_______________________\n\nNot much of this was clear to me in 1970 as we traveled through Africa. But one thing did become clearer as the trip progressed. Back home, I had been flirting with real radicalism—not radicalism to the point of violence, but radicalism nonetheless. For me that meant living a life that would presume America’s evil and that would be forever disdainful toward and subversive of traditional America. It meant I would be a radical liberal living in bad faith with my country—“in it but not of it,” as we used to say back then. So here in my early twenties I genuinely wondered if the subversive life wasn’t the only truly honorable life. Wouldn’t it be “selling out” (the cardinal sin of the counterculture) to look past America’s evil and cast my fate in the mainstream?\n\nOn some level I knew, even at the time, that the trip to Africa was an attempt to resolve this dilemma. I wanted to see real radicalism in the faces of people in a society where it had actually come to hold sway. I wanted to see what it looked like as a governing reality in a real society. And this is pretty much what I accomplished on that trip. I didn’t understand placelessness at the time, or the pursuit of esteem through grandiose identities. But, beginning with our encounter with the Black Panthers in Algiers, I knew that I was seeing what I needed to see. And I began to feel a growing certainty within myself. My dilemma was resolving itself. The more we traveled—a month and a half in all—the firmer my certainty became. And when we at last boarded the plane in Dakar headed for New York, I felt at peace. I was clear. The American mainstream would be my fate.\n\n__________________________\n\nThe clarity I found that trip was based on one realization: I learned that America, for all its faults failings, was not intractably evil. In the Black Panther villa in Algiers, on those balmy afternoons eating the local shrimp, I spent time with the people who banked their entire lives on America’s inherent evil—and on the inherent evil of capitalism. On one level, they were glamorous figures, revolutionaries ensconced in a lavish villa provided by the new radical government of Algeria. The impression was of a new and more perfect world order just around the corner, and these special people with the moral imagination to see it coming would soon be marching in victory.\n\nYet I could see that as human beings they were homesick and in despair. As revolutionaries, they were impotent and hopelessly lost. It was like seeing a pretty woman whose smile unfolds to reveal teeth black with rot. They had no future whatsoever, and so they were chilling to behold. We had all grown up in segregation. We all had war stories. And we all had legitimate beefs against America. But to embrace the idea that America and capitalism were permanent oppressors was self-destructive and indulgent. It cut us off from both the past and the future. &nbsp;It left us in the cul-de-sac of placelessness, though I could not have described this way at the time. But I could see even then that someone like DC had gotten himself into the same cul-de-sac as the street hawker selling chunks of wood as art in Dakar. They were both languishing in a truly existential circumstance. And they were both consoled by a faith in the evil of America and the West.\n\nLooking back, I now think of DC as a cautionary tale, an essentially softhearted man who had allowed himself to be captured by a bad idea—that his country was irretrievably evil. &nbsp;Unlike most other Black Panthers, he ended up living and long—if strained—life. Soon after I met him, the Algerian government began to tire of supporting the Black Panthers in their fast-fading glory while so many Algerians languished in poverty. At the end of July 1972, another American black, George Wright, along with four other men and women, hijacked a plane in America en route to Miami and then extorted a $1 million ransom from the Federal Bureau of Investigation. The hijackers ordered the pilots to take them to Boston and then Algeria. Eldridge Cleaver wanted the money and wrote an open letter to Houari Boumediene, the president of Algeria, in effect asking the government to continue supporting the cause of black American liberation. But the Algerian government recovered the ransom money and returned it to American authorities. Algeria’s romance with the black American revolutionaries was over.\n\nDC, who by then had made hay of his French lessons, made his way to France, where he lived for the rest of his life in exile from America and the San Francisco Bay Area that he so loved. &nbsp;Wanted always by the FBI, he lived an underground life even in France. He worked as a house painter in Paris and did other odd jobs. He ended up in Camps-sur-l’Agly, France, where, at the age of seventy-four, after a day spent working in his garden, he apparently died in his sleep.\n\nI was lucky. &nbsp;After one of my radical kitchen-table rants against America toward the end of the 1960s, my father—the son of a man born in slavery—had said to me: “You know, you shouldn’t underestimate America. This is a strong country.” I protested, started on racism once again. He said, “No, it’s strong enough to change. You can’t imagine the amount of change I’ve seen in my own lifetime.\n\n</div>\n<p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/shelby-steele/essay/525692190\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/shelby-steele/essay/525692190</a>.</p>','An excerpt from \"Shame\"','Shelby Steele An excerpt from \"Shame\" By Shelby Steele When I traveled to Africa back in 1970, it was partly because I had been more and more seduced by this great looming idea of America’s characterological evil. It was such a summary judgment, and, at the time, still new and audacious. It had not existed [...]','inherit','closed','closed','','10-revision-v1','','','2020-03-07 19:50:40','2020-03-07 19:50:40','',10,'http://localhost:8000/?p=20',0,'revision','',0),(21,1,'2020-03-07 19:55:17','2020-03-07 19:55:17','<div>\n\n&nbsp;\n<div>Shelby Steele</div>\n&nbsp;\n\n</div>\nBio\n<div>\n\nShelby Steele is the Robert J. and Marion E. Oster Senior Fellow at the Hoover Institution. He specializes in the study of race relations, multiculturalism, and affirmative action. He was appointed a Hoover fellow in 1994.\n\nHis first book, <em>The Content of Our Character: A New Vision of Race in America,&nbsp;</em>earned Steele a National Book Critics\' Circle Award (1990). He subsequently wrote a number of books including <em>White Guilt, A Dream Deferred&nbsp;</em>and, most recently, <em>Shame.</em>\n\nSteele won an Emmy for his writing on the 1991 documentary <em>Seven Days in Bensonhurst</em>.\n\nSteele is the recipient of the National Humanities Medal (2004) and the Bradley Prize (2006).\n\n</div>','Shelby Steele','&nbsp; Shelby Steele &nbsp; Bio Shelby Steele is the Robert J. and Marion E. Oster Senior Fellow at the Hoover Institution. He specializes in the study of race relations, multiculturalism, and affirmative action. He was appointed a Hoover fellow in 1994. His first book, The Content of Our Character: A New Vision of Race in [...]','publish','closed','closed','','shelby-steele','','','2020-03-11 00:56:18','2020-03-11 00:56:18','',0,'http://localhost:8000/?p=21',0,'bios','',0),(22,1,'2020-03-07 19:55:17','2020-03-07 19:55:17','<div>\r\n\r\n&nbsp;\r\n<div>Shelby Steele</div>\r\n&nbsp;\r\n\r\n</div>\r\n<p>Bio</p>\r\n\r\n<div>\r\n\r\nShelby Steele is the Robert J. and Marion E. Oster Senior Fellow at the Hoover Institution. He specializes in the study of race relations, multiculturalism, and affirmative action. He was appointed a Hoover fellow in 1994.\r\n\r\nHis first book, <em>The Content of Our Character: A New Vision of Race in America, </em>earned Steele a National Book Critics\' Circle Award (1990). He subsequently wrote a number of books including <em>White Guilt, A Dream Deferred </em>and, most recently, <em>Shame.</em>\r\n\r\nSteele won an Emmy for his writing on the 1991 documentary <em>Seven Days in Bensonhurst</em>.\r\n\r\nSteele is the recipient of the National Humanities Medal (2004) and the Bradley Prize (2006).\r\n\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"http://1776unites.com/scholars/shelby_steele/bio/525692190\" target=\"_blank\" rel=\"noopener noreferrer\">http://1776unites.com/scholars/shelby_steele/bio/525692190</a>.</p>','Shelby Steele','&nbsp; Shelby Steele &nbsp; Bio Shelby Steele is the Robert J. and Marion E. Oster Senior Fellow at the Hoover Institution. He specializes in the study of race relations, multiculturalism, and affirmative action. He was appointed a Hoover fellow in 1994. His first book, The Content of Our Character: A New Vision of Race in [...]','inherit','closed','closed','','21-revision-v1','','','2020-03-07 19:55:17','2020-03-07 19:55:17','',21,'http://localhost:8000/?p=22',0,'revision','',0),(23,1,'2020-03-08 03:02:14','2020-03-08 03:02:14','In 2019, marking 400 years since the first known Africans arrived on these shores from West Africa as slaves, the New York Times launched its ambitious <strong>1619 Project</strong>. It aimed to reexamine U.S. history through the lens of black history — as if American history began with the arrival of the first black folks.\n\nThe concept was well-intended, and the execution of its first episode well-documented. Yet, it left me feeling that the New York Times missed at least half of the story. By looking through the lens of black victimization, it paid too little attention to what I call “black overcoming” — our victories over adversity and achievements of success, sometimes in conflict but also often in cooperation with people from other races and ethnic groups.\n\nThe New York Times incorrectly assumes that the challenges facing particularly inner-city blacks are related to a legacy of slavery and discrimination. This is patently untrue. Let’s look at the issue of poverty and how we’re treated.\n\nOur perceptions are distorted by the “colorization of poverty” in the mid-1960s. Media images of President Lyndon B. Johnson’s “<strong>war on poverty</strong>” focused mostly on poor whites in Appalachia, where LBJ announced his initiative — and where I later would work with mostly white teens in the <strong>Upward Bound</strong> program as a college student in 1967. But with the outbreak of riots in Watts, Harlem, Chicago, and other urban centers, news media images of rural poverty were replaced by images from the “ghetto.”\n\nColorization has had a profound impact on other issues too. In the 1980s, for example, crack cocaine was perceived as a mostly black problem and a law enforcement issue. In the 1990s, opioid addiction was perceived as a mostly rural white problem and a public health issue.\n\nJ.D. Vance, writing in <em><strong>Hillbilly Elegy</strong></em> about growing up in the same Ohio town where I had grown up almost two generations earlier, ignited a new discussion from the grassroots of white poverty and drugs that showed me the important similarities between poor blacks and whites in America, despite the tribalism encouraged by demagogic leaders in both races. “I have known many welfare queens,” Vance writes. “Some were my neighbors, and all were white.” His candor is refreshing.\n\nVance tends to view poverty in the way many people in the traditionally Republican town of Middletown, Ohio, as a problem of culture, morality, character, and personal responsibility. I agree that personal character matters, but I also have witnessed those values undermined by what William Julius Wilson called “<strong>the disappearance of work</strong>” — of Ohio’s well-paid, low-skill industrial jobs that lured Vance’s family from Kentucky and mine from Alabama.\n\nVance’s book forced me to take a new look at my life and hometown and about our similarities and our differences. Vance explains in his introduction to how personal stories offer cultural insights that are essential to any serious discussion of equal opportunity.\n\n“Nobel-winning economists worry about the decline of the industrial Midwest and the hollowing out of the economic core of working whites,” he writes. “What they mean is that manufacturing jobs have gone overseas and middle-class jobs are harder to come by for people without college degrees. Fair enough — I worry about those things, too. But this book is about something else: what goes on in the lives of real people when the industrial economy goes south. It’s about reacting to bad circumstances in the worst way possible. It’s about a culture that increasingly encourages social decay instead of counteracting it.”\n\nIt’s not laziness that’s destroying hillbilly culture, says Vance. It’s what psychologist Martin Seligman calls “<strong>learned helplessness</strong>.” Too many of us African Americans have picked up that malady as well.\n\nWhere should we go from here? Similarities between Vance’s life and mine showed me how much we need to desegregate our poverty discussion, to learn across the lines of race and class the true causes of poverty and inequality — and, more importantly, what works to solve them.\n\nYes, blacks have fought to make true the ideals in our nation’s founding documents, as the New York Times says. But its statement that the “founding ideals were false” is misleading and even counterproductive to our understanding of the founding documents as aspirational. The principle that “all men,” or people, “are created equal” was true in early American law only for white, property-owning men. But the Founders, as a minority themselves, wisely took that principle of equality very seriously in the abstract, understanding that they themselves might need it someday. They established a tradition: Guarantee “inalienable rights” to some but also establish the legal mechanisms to extend those equal protections to others without — and this is important — taking those rights away from those who have them.\n\nOur project, “1776,” puts less of an emphasis on history and more on the question prophetically raised by Rev. Martin Luther King, Jr., at the height of his civil rights revolution: “<strong>Where do we go from here?</strong>” Mindful of the inevitable criticism that his movement was subversive, King made a special effort to ground his historic 1963 “<strong>I Have a Dream</strong>” speech in “a dream as old as the American dream” by repeated references to the nation’s founding documents, including Abraham Lincoln’s “<strong>Gettysburg Address</strong>.” He assured friends and foes alike that his civil rights movement had come not to deny the gospel of the American dream, but to fulfill it.\n\nWe must disrupt the long-held stereotypes of black people as helpless bystanders in their own history. We have had entrepreneurs, skilled tradesmen, military officers, inventors, organizers, and many others who responded to adversity by marshaling resources, building local enterprises, and creating jobs. We organized and acted to defeat slavery, segregation, and deprivation, and then we persevered to build businesses that included banks, hotels, small factories, and a black-owned railroad.\n\nIn addition to the consequences of slavery, these contributions of black Americans should be at the very center of the story we tell ourselves about who we are. Even in bondage, slaves had agency in various amounts, or to varying degrees, and they acted on it in a variety of ways. Those who prefer to focus on our victimization don’t always want to recognize it, but the ways our ancestors exercised agency in bondage formed the foundation of their successes (or failures) after they were freed.\n\nAmericans are optimistic people, but we care more about the future than the past. We care about the past mostly as much as it helps us to deal with the uncertainties of our future. Changes, demographic and otherwise, are tearing us apart. Our historic victimization must never be forgotten, but it is best remembered through the stories of our groundbreaking victories over oppression through faith, courage, talent, persistence, ingenuity, and hard work.\n\nIt may be a cliché these days to note that our differences should not be allowed to stand in the way of what we share in common, but too often they still do. We must find ways to appreciate the contributions that our diverse population contributes to American life. We need to study not only the atrocities of U.S. history but also America’s magnificent capacity for self-improvement as we seek the tools and knowledge to help us face our shared future with new hope — together.\n\nPulitzer Prize-winning news columnist Clarence Page is a columnist and television commentator with a journalism career now entering its seventh decade. He is a senior member of the editorial board of the Chicago Tribune, where he publishes <strong><em>new columns</em></strong> that go up online every Tuesday and Friday.','‘A dream as old as the American dream’: Embrace black patriotism over victimization','In 2019, marking 400 years since the first known Africans arrived on these shores from West Africa as slaves, the New York Times launched its ambitious 1619 Project. It aimed to reexamine U.S. history through the lens of black history — as if American history began with the arrival of the first black folks. The [...]','publish','closed','closed','','a-dream-as-old-as-the-american-dream-embrace-black-patriotism-over-victimization','','','2020-03-10 02:03:59','2020-03-10 02:03:59','',0,'http://localhost:8000/?featured-essays=a-dream-as-old-as-the-american-dream-embrace-black-patriotism-over-victimization',0,'featured-essays','',0),(24,1,'2020-03-08 03:03:07','2020-03-08 03:03:07','Clarence Page, the 1989 Pulitzer Prize winner for Commentary, is a columnist syndicated nationally by Tribune Media Services and a member of the Chicago Tribune\'s editorial board. Page is also a regular contributor of essays to&nbsp;<em>The News Hour with Jim Lehrer</em> and has been a regular on&nbsp;<em>The McLaughlin Group</em>, NBC\'s&nbsp;<em>The Chris Matthews Show</em>, ABC\'s&nbsp;<em>Nightline</em> and BET\'s&nbsp;<em>Lead Story</em> news panel programs.\n\nPage\'s awards include a 1980 Illinois UPI awards for community service for an investigative series titled \"The Black Tax\" and the Edward Scott Beck Award for overseas reporting in 1976. He also received lifetime achievement awards from the National Society of Newspaper Columnists, the Chicago Headline Club and the National Association of Black Journalists. In 1992, he was inducted into the Chicago Journalism Hall of Fame.\n\nPage was a reporter, producer and community affairs director at WBBM-TV from 1980 to 1984. Before that he was a reporter and assistant city editor for the Chicago Tribune, during which he participated in a 1972 Task Force series on vote fraud which also won a Pulitzer Prize.\n\nHis book&nbsp;<em>Showing My Color: Impolite Essays on Race and Identity</em> was published in 1996 by Harper Collins.\n\nPage graduated from Ohio University with a bachelor of science in journalism in 1969. He also has received honorary degrees from Columbia College in Chicago, Lake Forest College, the Chicago Theological Seminary and the John Marshall School of Law, among others.\n\nPage is married, has one son, and lives in the suburbs of Washington, DC.\n<p class=\"wpss_copy\">Content retrieved from: <a href=\"http://1776unites.com/scholars/clarence_page/bio/525692123\" target=\"_blank\" rel=\"noopener noreferrer\">http://1776unites.com/scholars/clarence_page/bio/525692123</a>.</p>','Clarence Page','Clarence Page, the 1989 Pulitzer Prize winner for Commentary, is a columnist syndicated nationally by Tribune Media Services and a member of the Chicago Tribune\'s editorial board. Page is also a regular contributor of essays to The News Hour with Jim Lehrer and has been a regular on The McLaughlin Group, NBC\'s The Chris Matthews Show, ABC\'s Nightline and [...]','publish','closed','closed','','clarence-page','','','2020-03-10 01:17:07','2020-03-10 01:17:07','',0,'http://localhost:8000/?bios=clarence-page',0,'bios','',0),(25,1,'2020-03-08 14:07:11','2020-03-08 14:07:11','<em>This essay was originally published on <strong>Reason.com</strong>.</em>\n\nThe verdict is in: The idea that America\'s real founding was in 1619 does not wash. And yet, it will be considered a mark of sophistication to pretend otherwise.\n\nSince last August, The New York Times has <strong>asked</strong> us to consider that America\'s real founding was not in 1776 but in 1619, when the first Africans were brought to these shores. Nikole Hannah-Jones <strong>teaches</strong> that the Revolutionary War was fought mainly not to escape British tyranny, but out of fear that British tyranny was about to threaten the institution of slavery.\n\nStimulating proposition, but professional historians, as modern academics about as enlightened on issues of race and racism as any humans on the planet, have politely but firmly declared that the facts simply do not bear out this take on our nation\'s founding. Gordon Wood and others wrote careful and authoritative pieces to this effect, and more recently Sean Wilentz has penned a careful response to the inevitable pushback. Unless fact is not fact, unless documentation is forgery, no unbiased observer could read Wilentz here as partisan or as even swayed by subconscious racism.\n\nAfter the first round of criticisms, we were invited to recall the early 20th century Dunning School of academic history—named after one William Archibald Dunning, a man with no purchase at all upon modern consciousness—that decried Reconstruction as a desecration of a noble South. OK, we shall recall it. I am dutifully recalling it now as I write. It sucked. But in the here and now, when the Dunning School adherents are long gone, Hannah-Jones\' analysis is wrong, tout court.\n\nCrucially, however, we can be quite sure that no one connected to The 1619 Project will admit that. Already, the Times stated that it would not revise the basic claims after the first letter of critique. Meanwhile, while none of us have crystal balls, it is distinctly difficult to imagine Hannah-Jones or anyone else simply admitting that they got the history wrong—especially as <strong>podcasts</strong> and <strong>teaching materials</strong> based on the 1619 perspective are now being distributed for the delectation of the nation at large.\n\nThe 1619 idea is already set, then, as a meme. We can be sure from here on it will be treated as a mark of enlightenment to ever \"consider\" that America at least \"could\" be supposed to have begun in 1619, roughly, \"because slavery.\" This chardonnay wisdom will be considered as unquestionable in polite society as climate change—despite the fact that unlike climate change, the 1619 idea is not supported by empirical evidence.\n\nThe problem here is the general assumption that on race issues, empiricism is but one pathway to the truth, with a larger goal being to identify and revile racism in <strong>all of its facets</strong>, a goal so paramount that where necessary, we are to elide fact and consider instead what we might call—especially&nbsp;à propos&nbsp;the 1619 case—a narrative.\n\n* * *\n\nOnly this perspective can explain how serenely professional historians\' takedown of The 1619 Project will be ignored. Of late, social justice warrior ideology has been deemed a new religion by many writers,&nbsp;Vox&nbsp;writer Matthew Yglesias\' term \"The Great Awokening\" being especially apt. The 1619 idea is an almost uncanny embodiment of this new way of thinking.\n\nFor one, note the suspension of disbelief we are expected to maintain. Supposedly the Founding Fathers were trying to protect slavery, despite never actually making such a goal clear for the historical record, and at a time when there would have been no shame in doing so. What are the chances that this supposed revelation would have slept undiscovered until now, when for almost 50 years, humanities academics of all colors have been committed to their socks to unearthing racism in the American fabric? Can we really believe that a group of journalists writing for the&nbsp;Times&nbsp;has unboxed such a key historical revelation from reading around, that no one else of any color has chosen to trumpet in the mainstream media for decades?\n\nHogwash, clearly. And yet it will be considered the height of insolence to address the decisive historical observations of historians like Wilentz. Here and only here, serious academic chops don\'t matter. We are to think of a broader goal—endlessly and liturgically attesting to the racism that black people have suffered from—as licensing a fantastical way of thinking. People like Wilentz will be classified as nattering nuisances who just don\'t \"get it,\" callously prizing the literal over what is \"deeper,\" as if they were requiring that someone today walk on water before subscribing to Christianity. That is, people who insist on the truth will be classified as blasphemers.\n\nThen, the parallel with Christianity seems almost deliberate in that the 1619 idea lends the American story an original sin. Already, the Great Awokening\'s emphasis on white privilege has constituted such a concept on the level of the individual. As even children are now often inculcated in the concept, we have a substitute for the idea that we are born stained, and always will be. One can only endlessly \"testify\" to the stain throughout life, in hopes of being \"saved\" at some point in prosperity—Christianity calls it Judgment Day, anti-racism terms it \"When America Gets Past Race.\"\n\nBut now we have a true Genesis-style scenario under which, at the very outset, a ship brings Africans to this land in 1619 and everything that happens here afterward is rooted in the unjustifiable bondage of those human beings and what was connected to it. Now, not only does the American individual harbor the original sin of being born privileged, but America itself is a product of a grand original sin, permeating the entire physical, sociological, and psychological fabric of the nation, to an extent no one could ever hope to undo, and for which any apology would be insufficient to the point of irrelevance.\n\n* * *\n\nThe air of the epic, the mythical, here is not an accident. Among people without writing, history is preserved orally, in epics where the line between fact and legend is porous. This is because when there is no writing available to preserve insignificant details such as what Franklin Pierce\'s wife\'s name was, history is approached in a utilitarian fashion, to inspire and counsel living people about matters of urgency in their current lives. The 1619 idea, presented as enlightenment, is actually a rejection of history in favor of what we might call lore.\n\nThe attraction of something that seems so atavistic is that the 1619 myth will feel, like so many legends do worldwide, useful. Black Americans were treated like animals for centuries and then subjected to Jim Crow. It would be surprising if the race\'s self-image was not damaged by this history. As such, the 1619 idea joins many others in bolstering the black American soul with the substitute pride of noble victimhood. If you are a member of a race whose subjugation is part of the very DNA of the nation, it renders anything one does well a kind of victory snatched from the jaws of defeat (if only at generations\' remove) and in general lends one a way of feeling significant, distinct, special.\n\nWhites, in the meantime, seek absolution from the acrid charge of being racists. One way to do so is to concur with and support not only anti-racist policies and ideas, but ideology even when it slips the bounds of logic. One learns not to question, this often phrased as \"I can\'t know what they go through.\" Hence, 1619 becomes truth.\n\nSome might wonder what\'s wrong with a little bit of mythology in our historical conceptions, or with even a little bit of mythology in how we process the present. \"Let us tell our own story,\" we will hear—with a sense that there is something small in asking any real questions. And indeed, there are times when we must allow basal responses their space.\n\nFor example, a major wellspring of today\'s comfort with treating race issues as fables is the O.J. Simpson media circus. Here, not just the intelligentsia but a great many black people beyond it studiously refused to acknowledge the rather plain evidence that Simpson murdered two people. In the present tense this was irritating to many (including me). However, with more perspective—which I gradually came to understand—few could fail to sympathize at least somewhat with the fact that the acquittal of Simpson was processed as vigilante justice after how Los Angeles black people had suffered at the hands of the police for eons.\n\nA line from film director John Ford\'s&nbsp;The Man Who Shot Liberty Valance&nbsp;advised \"When the legend becomes fact, print the legend,\" and in selected cases, maybe we should. But the 1619 business is not one of them.\n\n* * *\n\nFor example, amid the superficial satisfactions—and that is what they are—of casting America as a grand original sin, what is the actual purpose of teaching young people that a grievous injustice against black people is the very warp and woof of our polity? What is the endgame? In which way will an America in thrall to this conception be better?\n\nSurely, non-black people will feel a little guiltier about \"the black thing,\" and internalize a reluctance to assign black people true culpability out of a sense that \"they\" have been through too much to be expected to perform at the level of other people. Few things more crisply demonstrate that the Civil Rights revolution has gone off the rails than that so many smart black people actually see this condescending poster child status as civic improvement.\n\nMeanwhile, black people will internalize an even deeper sense that America is not great and doesn\'t like them, in the only country they will ever know. We are now to instruct black kids just a few years past diapers in this way of thinking—in studied despair over events far in the past, and a sense that it is more enlightened to think of yourself as a victim than as an actor. At no other point in human history have any people, under any degree of oppression, conceived of this kind of self-image as healthy—and no one could effectively argue that they were missing something that we have just figured out.\n\nAnother problem: There was a time when you could print the legend and after a short time it was hard to unearth what the truth had been. The Tawana Brawley hoax in 1987 was one of those legends, and for some years afterward, to learn the truth beyond its announcement mostly in the New York area during a news cycle or two required trawling microfilm or spending time in a big library paging through old bound magazines.\n\nThese days, however, the truth on these matters will always be easily available. Anyone will always be able to read the truth about 1619 on their phones instantly—and legions of teenagers and beyond will do so. Just as people might come to question Sunday school catechism as they mature, the 1619 scripture will be something fed to young people who will easily find out later that it wasn\'t real by just reading around a bit. Again, how will that be an improvement over now?\n\n* * *\n\nThe insistence on maintaining the 1619 idea is rooted in a pervasive modern notion that when evaluating race issues, it is a form of intelligence and morality to duck truth when it is inconvenient to a victimhood-focused construct. W.E.B. Du Bois tackled the Dunning School with facts; today people sensing themselves as his heirs insist we accept alternative facts. Yet, to point out that neither Du Bois, Frederick Douglass, nor Martin Luther King Jr. would see this as progress renders one a heretic. This is one more thing we must overcome.','The 1619 Project Depicts an America Tainted by Original Sin','By John McWhorter This essay was originally published on Reason.com. The verdict is in: The idea that America\'s real founding was in 1619 does not wash. And yet, it will be considered a mark of sophistication to pretend otherwise. Since last August, The New York Times has asked us to consider that America\'s real founding [...]','publish','closed','closed','','the-1619-project-depicts-an-america-tainted-by-original-sin','','','2020-03-10 02:02:38','2020-03-10 02:02:38','',0,'http://localhost:8000/?featured-essays=the-1619-project-depicts-an-america-tainted-by-original-sin',0,'featured-essays','',0),(26,1,'2020-03-08 14:08:46','2020-03-08 14:08:46','John H McWhorter is an associate professor of English and comparative literature at Columbia University. He earned his B.A. from Rutgers, his M.A. from New York University, and his Ph.D. in linguistics from Stanford. Professor McWhorter teaches courses on language change, language in society, and the history of the English language, as well as on music history.\n\nProfessor McWhorter is an author of twenty books including <em>The Power of Babel</em><em>: A Natural History of Language,&nbsp;</em> <em>Losing the Race</em><em>: Self Sabotage in Black America&nbsp;</em>and <em>Our Magnificent Bastard Tongue</em><em>: The Untold History of English,&nbsp;</em>and <em>Words on the Move: Why English Won\'t - and Can\'t - Sit Still (Like, Literally)</em><em>.&nbsp;</em>He writes for The Atlantic and hosts Slate\'s language podcast Lexicon Valley.','John H McWhorter','&nbsp; John H McWhorter &nbsp; Bio John H McWhorter is an associate professor of English and comparative literature at Columbia University. He earned his B.A. from Rutgers, his M.A. from New York University, and his Ph.D. in linguistics from Stanford. Professor McWhorter teaches courses on language change, language in society, and the history of the [...]','publish','closed','closed','','john-h-mcwhorter','','','2020-03-10 01:15:06','2020-03-10 01:15:06','',0,'http://localhost:8000/?bios=john-h-mcwhorter',0,'bios','',0),(27,1,'2020-03-08 14:09:51','2020-03-08 14:09:51','Race has been endemic to American life since its inception. But I think race always was metaphysically irrelevant to the true spirit of America. Race, like the slavery that is America’s tragic birth defect, was a betrayal of the essential moral meaning of America. When people come to America, past and present, they could not adhere to their tribal lineage and ancestral past in any substantive way as a means of granting them a moral identity. Immigrants who arrive in America, while cosmetically hanging onto their tribal lineage, do not in any fundamental sense appeal to the traditions and customs of their old countries as ways of authenticating themselves over time. One lives not by appeal to ancestry, but by acts used to ratify the validity and legitimacy of one’s personal existence.\n\nAmericans are the first individualists and, by design, the first nontribal people in the world.\n\nWe may say that the one state in human history that has inserted itself into the world and the global imagination, and offered itself up as a home,&nbsp;<strong>a refuge</strong>, a place where any person can be welcomed and offered a chance to fulfill any aspiration and goal, was and remains the United States. Today, there are other countries, of course, that fulfill this goal, including Canada, France, and Great Britain. Yet, because America was founded as a nation of immigrants — a cosmopolitan melting pot — it not only has provided the cosmopolitan with an existential referent, a home, but also has reversed a trend in political life that has marked human societies since recorded history. It has undermined the degree of tribalism at the heart of citizenship — belonging — and the notion of the community by making all such distinctions not just irrelevant, but ethically untenable.\n\nThe United States has transformed the moral and political prism through which we see and evaluate the status of the aspiring citizen by fundamentally changing the way we formulate the moral qualifications and credentials a person must have to become a citizen of the republic. The answer is, of course, nothing but their naked, singular humanity, with certain rational qualifiers that have nothing to do with tribal affiliation.\n\nInserted as a nontribal unprecedented phenomenon in the world, the United States has achieved a unique feat of political eugenics. Instead of being an imitator, it is&nbsp;<strong>a model for emulation</strong>. America has detribalized the world by offering up its model as worthy of universal emulation; it has functioned as an ethical domain in which resocialization of a certain type takes place.\n\nBy making foreigners and strangers into Americans, the republic has made them citizens of the world by undermining and de-ratifying the spirit of seriousness grafted onto lineage and blood identity. The American by birth or, even more so,&nbsp;<strong>by naturalization</strong>, is the concretization of a world citizen because what is central to belonging and citizenship are moral purpose (the inviolable freedom to create one’s own conception of the good life for oneself) and a moral-political commitment to adhere to the fundamental defining principles of the republic grounded, as it were, in a philosophy of individualism.\n\nExplicit adherence to a philosophy of individualism provides the litmus test for how and when one’s actions can be exercised in the world against the freedoms and rights of another. Individualism and its political corollary in the form of individual rights subordinate society to political laws derived from moral laws. This commitment to the principles defending individualism and individual rights, in a robustly political sense gave birth to the rise of the individual and enacted what the honorable ancient&nbsp;<strong>Stoics</strong>&nbsp;could only have dreamed of: the creation of a republican polity that could be home to all citizens of the world by formal principle.\n\nAmerica is the first country to insert itself into the world and offer itself up as a friend to humanity; it’s the place where citizens from&nbsp;anywhere&nbsp;can belong and play a role in suffusing the nation-state with an original assemblage of who one is.\n\nThe United States is the first full-fledged cosmopolitan state for all the reasons advanced previously and more: America encourages human beings not to search for their origins, but, rather, their destiny. It is the first nation in human history where — in spite of lip service to hyphenated identities that are purely symbolic — human beings have been driven to flee their origins and remake themselves through a process of becoming a new specimen, often a radically new man or woman.\n\nIdentity makeovers are fully possible only in the United States of America. The social reality that thoroughly suffused an “<strong>Untouchable’s</strong>” life in India has no existential counterpart in the United States, a country where most Americans are properly unconcerned with the term and the nefarious caste system it denotes. The “Untouchable” lands in America and is perceived as South Asian and, more or less, nothing more than that. Her socioeconomic mobility in America, her associations, and her right to forget from where she came are within her powers. Whereas, in her native India, she was stamped with the mark of closure and social completeness, America grants her the freedom not just to become, but to wipe her social slate clean in order to become, in order to realize her not-as-yet-self. America grants her a philosophy of life that is itself a disclosure of possibilities.\n\nAmerica was the first country that incentivized the individual to prioritize the future over the past, to eschew nostalgia in favor of hope and aspiration.\n\nWe are a reformed society. No other country has ever included within the domain of the ethical such units of moral concern during so short a time in its nascent existence as the many persons and groups have in America. Nearly 244 years after its creation, there are no persons or individuals who, on principle, can be excluded from the domain of the ethical and of justice.\n\nThere have been, and shall continue to be, concrete examples of individuals who have been excluded; however, it is safe to say that part of the moral meaning of the United States lies in its ever-widening pantheon of inclusiveness. America is the first immigrant country in history predicated on civic nationalism — includes the membership principle, but transcends it in that persons beyond its shores such as immigrants, refugees, stateless peoples, and other victims of political and economic oppression are both welcomed and invited into the United States to seek more than just ameliorative and reparative status in the republic.\n\nThis is America, where a Third Founding (taking Lincoln’s <strong>promise at Gettysburg</strong> and the <strong>Civil War</strong> as the second) was achieved in the civil rights movement and the passage of the <strong>1964 Civil Rights Act</strong>. The inclusive promise of “<strong>We, the People</strong>” was finally delivered to all people in this country. The formal debt owed to black people, for centuries of enslavement and inexcusable mistreatment and exclusion from mainstream American society, was paid.\n\nAmerica has always been a place of regeneration, renewal, and self-examination; a place where peoplehood is not a given or a smug achievement, but, rather, a long and continuous aspiration.\n\nThere is a reason that “Matilda” the maid from Africa or Mexico or Jamaica, oppressed as she might feel by a dominant class structure in her native country, can flee the hermetically sealed nature of those systems and come to America. There is a reason that&nbsp;<strong>boatloads of peasants</strong>&nbsp;from Haiti and Cuba and other countries have risked their lives in makeshift rafts and leaky boats to seek hope and a better way of life here in America. These people are largely black people. America gives all of them a space to negotiate its ongoing moral narrative.\n\nAmerica works!\n\nWe must not forget that it was in America in 1903 at&nbsp;<strong>Ellis island</strong>&nbsp;that immigrants arriving to this magnificent nation were greeted by a copper statue, the Statue of Liberty, whose pedestal bears the&nbsp;<strong>words of Emma Lazarus</strong>: “Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these the homeless, tempest-tossed to me. I lift my lamp beside the golden door.”\n\nThe essence of that invitation came in a clarion call for people of all types to be reborn into a new type of man or woman: the new American.\n\nThis gift-giving feature of our humanity — anathema to the spirit of every variant of tribalism, whether it takes the form of cultural nationalism or racial particularity — is the humble capacity to genuflect before the “other” in a spirit of reciprocity, in respectful brotherhood and sisterhood, and say: I am not so complete that I can resist handing over to you some part of my continued socialization and identity formation as a human being. With you, my friend, my humanity, regardless of its origins, continues to expand and will take me to places I could never have imagined.\n\nI have fallen quite a few times in my journey through the American landscape as I traverse the paths towards my goals. I have picked myself up and looked towards the frontier.\n\nNot once has America disappointed me!','The Moral Meaning of America: Two Parallel Narratives','Jason D. Hill The Moral Meaning of America: Two Parallel Narratives By Jason D. Hill Race has been endemic to American life since its inception. But I think race always was metaphysically irrelevant to the true spirit of America. Race, like the slavery that is America’s tragic birth defect, was a betrayal of the essential [...]','publish','closed','closed','','the-moral-meaning-of-america-two-parallel-narratives','','','2020-03-10 01:59:09','2020-03-10 01:59:09','',0,'http://localhost:8000/?featured-essays=the-moral-meaning-of-america-two-parallel-narratives',0,'featured-essays','',0),(28,1,'2020-03-08 14:09:52','2020-03-08 14:09:52','','','','inherit','open','closed','','28','','','2020-03-08 14:09:52','2020-03-08 14:09:52','',27,'http://localhost:8000/wp-content/uploads/2020/03/hill.png',0,'attachment','image/png',0),(29,1,'2020-03-08 15:01:13','2020-03-08 15:01:13','<div>\r\n<div> Jason D. Hill  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/hill-1.png\" alt=\"The Moral Meaning of America: Two Parallel Narratives\" /></div>\r\n<p>The Moral Meaning of America: Two Parallel Narratives</p>\r\n<p>By Jason D. Hill</p>\r\n\r\n</div>\r\n<div>\r\n\r\nRace has been endemic to American life since its inception. But I think race always was metaphysically irrelevant to the true spirit of America. Race, like the slavery that is America’s tragic birth defect, was a betrayal of the essential moral meaning of America. When people come to America, past and present, they could not adhere to their tribal lineage and ancestral past in any substantive way as a means of granting them a moral identity. Immigrants who arrive in America, while cosmetically hanging onto their tribal lineage, do not in any fundamental sense appeal to the traditions and customs of their old countries as ways of authenticating themselves over time. One lives not by appeal to ancestry, but by acts used to ratify the validity and legitimacy of one’s personal existence.\r\n\r\nAmericans are the first individualists and, by design, the first nontribal people in the world.\r\n\r\nWe may say that the one state in human history that has inserted itself into the world and the global imagination, and offered itself up as a home, <strong>a refuge</strong>, a place where any person can be welcomed and offered a chance to fulfill any aspiration and goal, was and remains the United States. Today, there are other countries, of course, that fulfill this goal, including Canada, France, and Great Britain. Yet, because America was founded as a nation of immigrants — a cosmopolitan melting pot — it not only has provided the cosmopolitan with an existential referent, a home, but also has reversed a trend in political life that has marked human societies since recorded history. It has undermined the degree of tribalism at the heart of citizenship — belonging — and the notion of the community by making all such distinctions not just irrelevant, but ethically untenable.\r\n\r\nThe United States has transformed the moral and political prism through which we see and evaluate the status of the aspiring citizen by fundamentally changing the way we formulate the moral qualifications and credentials a person must have to become a citizen of the republic. The answer is, of course, nothing but their naked, singular humanity, with certain rational qualifiers that have nothing to do with tribal affiliation.\r\n\r\nInserted as a nontribal unprecedented phenomenon in the world, the United States has achieved a unique feat of political eugenics. Instead of being an imitator, it is <strong>a model for emulation</strong>. America has detribalized the world by offering up its model as worthy of universal emulation; it has functioned as an ethical domain in which resocialization of a certain type takes place.\r\n\r\nBy making foreigners and strangers into Americans, the republic has made them citizens of the world by undermining and de-ratifying the spirit of seriousness grafted onto lineage and blood identity. The American by birth or, even more so, <strong>by naturalization</strong>, is the concretization of a world citizen because what is central to belonging and citizenship are moral purpose (the inviolable freedom to create one’s own conception of the good life for oneself) and a moral-political commitment to adhere to the fundamental defining principles of the republic grounded, as it were, in a philosophy of individualism.\r\n\r\nExplicit adherence to a philosophy of individualism provides the litmus test for how and when one’s actions can be exercised in the world against the freedoms and rights of another. Individualism and its political corollary in the form of individual rights subordinate society to political laws derived from moral laws. This commitment to the principles defending individualism and individual rights, in a robustly political sense gave birth to the rise of the individual and enacted what the honorable ancient <strong>Stoics</strong> could only have dreamed of: the creation of a republican polity that could be home to all citizens of the world by formal principle.\r\n\r\nAmerica is the first country to insert itself into the world and offer itself up as a friend to humanity; it’s the place where citizens from anywhere can belong and play a role in suffusing the nation-state with an original assemblage of who one is.\r\n\r\nThe United States is the first full-fledged cosmopolitan state for all the reasons advanced previously and more: America encourages human beings not to search for their origins, but, rather, their destiny. It is the first nation in human history where — in spite of lip service to hyphenated identities that are purely symbolic — human beings have been driven to flee their origins and remake themselves through a process of becoming a new specimen, often a radically new man or woman.\r\n\r\nIdentity makeovers are fully possible only in the United States of America. The social reality that thoroughly suffused an “<strong>Untouchable’s</strong>” life in India has no existential counterpart in the United States, a country where most Americans are properly unconcerned with the term and the nefarious caste system it denotes. The “Untouchable” lands in America and is perceived as South Asian and, more or less, nothing more than that. Her socioeconomic mobility in America, her associations, and her right to forget from where she came are within her powers. Whereas, in her native India, she was stamped with the mark of closure and social completeness, America grants her the freedom not just to become, but to wipe her social slate clean in order to become, in order to realize her not-as-yet-self. America grants her a philosophy of life that is itself a disclosure of possibilities.\r\n\r\nAmerica was the first country that incentivized the individual to prioritize the future over the past, to eschew nostalgia in favor of hope and aspiration.\r\n\r\nWe are a reformed society. No other country has ever included within the domain of the ethical such units of moral concern during so short a time in its nascent existence as the many persons and groups have in America. Nearly 244 years after its creation, there are no persons or individuals who, on principle, can be excluded from the domain of the ethical and of justice.\r\n\r\nThere have been, and shall continue to be, concrete examples of individuals who have been excluded; however, it is safe to say that part of the moral meaning of the United States lies in its ever-widening pantheon of inclusiveness. America is the first immigrant country in history predicated on civic nationalism — includes the membership principle, but transcends it in that persons beyond its shores such as immigrants, refugees, stateless peoples, and other victims of political and economic oppression are both welcomed and invited into the United States to seek more than just ameliorative and reparative status in the republic.\r\n\r\nThis is America, where a Third Founding (taking Lincoln’s <strong>promise at Gettysburg</strong> and the <strong>Civil War</strong> as the second) was achieved in the civil rights movement and the passage of the <strong>1964 Civil Rights Act</strong>. The inclusive promise of “<strong>We, the People</strong>” was finally delivered to all people in this country. The formal debt owed to black people, for centuries of enslavement and inexcusable mistreatment and exclusion from mainstream American society, was paid.\r\n\r\nAmerica has always been a place of regeneration, renewal, and self-examination; a place where peoplehood is not a given or a smug achievement, but, rather, a long and continuous aspiration.\r\n\r\nThere is a reason that “Matilda” the maid from Africa or Mexico or Jamaica, oppressed as she might feel by a dominant class structure in her native country, can flee the hermetically sealed nature of those systems and come to America. There is a reason that <strong>boatloads of peasants</strong> from Haiti and Cuba and other countries have risked their lives in makeshift rafts and leaky boats to seek hope and a better way of life here in America. These people are largely black people. America gives all of them a space to negotiate its ongoing moral narrative.\r\n\r\nAmerica works!\r\n\r\nWe must not forget that it was in America in 1903 at <strong>Ellis island</strong> that immigrants arriving to this magnificent nation were greeted by a copper statue, the Statue of Liberty, whose pedestal bears the <strong>words of Emma Lazarus</strong>: “Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these the homeless, tempest-tossed to me. I lift my lamp beside the golden door.”\r\n\r\nThe essence of that invitation came in a clarion call for people of all types to be reborn into a new type of man or woman: the new American.\r\n\r\nThis gift-giving feature of our humanity — anathema to the spirit of every variant of tribalism, whether it takes the form of cultural nationalism or racial particularity — is the humble capacity to genuflect before the “other” in a spirit of reciprocity, in respectful brotherhood and sisterhood, and say: I am not so complete that I can resist handing over to you some part of my continued socialization and identity formation as a human being. With you, my friend, my humanity, regardless of its origins, continues to expand and will take me to places I could never have imagined.\r\n\r\nI have fallen quite a few times in my journey through the American landscape as I traverse the paths towards my goals. I have picked myself up and looked towards the frontier.\r\n\r\nNot once has America disappointed me!\r\n\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"http://1776unites.com/scholars/jason-d-hill/essay/525116938\" target=\"_blank\" rel=\"noopener noreferrer\">http://1776unites.com/scholars/jason-d-hill/essay/525116938</a>.</p>','The Moral Meaning of America: Two Parallel Narratives','Jason D. Hill The Moral Meaning of America: Two Parallel Narratives By Jason D. Hill Race has been endemic to American life since its inception. But I think race always was metaphysically irrelevant to the true spirit of America. Race, like the slavery that is America’s tragic birth defect, was a betrayal of the essential [...]','trash','closed','closed','','the-moral-meaning-of-america-two-parallel-narratives-2__trashed','','','2020-03-08 15:11:09','2020-03-08 15:11:09','',0,'http://localhost:8000/?featured-essays=the-moral-meaning-of-america-two-parallel-narratives-2',0,'featured-essays','',0),(30,1,'2020-03-08 15:01:14','2020-03-08 15:01:14','','','','inherit','open','closed','','30','','','2020-03-08 15:01:14','2020-03-08 15:01:14','',29,'http://localhost:8000/wp-content/uploads/2020/03/hill-1.png',0,'attachment','image/png',0),(31,1,'2020-03-08 15:01:55','2020-03-08 15:01:55','Jason D. Hill is a professor of philosophy at DePaul University and the author of 4 books including: <u>We Have Overcome: An Immigrant\'s Letter to the American People</u>; <u>Becoming a Cosmopolitan: What It Means to Be a Human Being in the New Millennium</u>, and <u>Civil Disobedience and the Politics of Identity: When We Should Not Get Along.</u>  He is a specialist in ethics and American politics and has been published in major magazines including The Federalist, The American Thinker, Commentary Magazine, Spike Magazine, The Hill, and Salon. He is a Shillman Journalism Fellow at the David Horowitz Freedom Center where he writes a weekly column on a wide range of topics that include American foreign and domestic policy, issues of culture and race, higher education and the Middle East.\n\nHis scholarly articles have been published in anthologies and journals in Germany, the Czech Republic, and The Netherlands. He has been interviewed regularly in various media outlets, including NBC’s <em>Today</em> show, <em>The Daily Caller Show</em>, Fox News, Fox Business, Billy O’Reilly’s ‘NO Spin News,’ NPR, NRATV, and several other mainstream media. He is writing a new book revealing our universities as sites of terror and national security threats.\n<div>full essay</div>\n<p class=\"wpss_copy\">Content retrieved from: <a href=\"http://1776unites.com/scholars/jason_d_hill/bio/525116938\" target=\"_blank\" rel=\"noopener noreferrer\">http://1776unites.com/scholars/jason_d_hill/bio/525116938</a>.</p>','Jason D. Hill','&nbsp; Jason D. Hill &nbsp; Bio Jason D. Hill is a professor of philosophy at DePaul University and the author of 4 books including: We Have Overcome: An Immigrant\'s Letter to the American People; Becoming a Cosmopolitan: What It Means to Be a Human Being in the New Millennium, and Civil Disobedience and the Politics of [...]','publish','closed','closed','','jason-d-hill','','','2020-03-10 04:01:04','2020-03-10 04:01:04','',0,'http://localhost:8000/?bios=jason-d-hill',0,'bios','',0),(32,1,'2020-03-08 15:02:39','2020-03-08 15:02:39','<div>\n<div>\n<div> Wilfred Reilly  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/reilly.png\" alt=\"Slavery does not define the black American experience\"></div>\nSlavery does not define the black American experience\n\nBy Wilfred Reilly\n\n</div>\n<div>\n\nSlavery was horrible, but it was not the primary factor that built this country, and its historical existence does not permanently stain our nation’s legacy. It should never be denied — and no one in fact does deny this — that the “land of the free” once used captives from other societies almost as cattle. However, the reality is that virtually all societies existing before the modern era did so, and only one became the United States of America. Logically, something other than our past indulgence of evil must be responsible for our current greatness.\n\nSlavery in the United States existed, by definition, only from our actual national founding in 1776 until the end of the Civil War in 1865, and existed <strong>almost entirely in the agrarian South</strong> during that period. There is essentially no evidence that the practice boosted the wealth of that region beyond that of the rest of the U.S.: The South was widely considered a feudal backwater even before the Union Army conquered it, killing roughly one in four military-aged males in the region during the process. Virtually all American industrial and economic development has taken place since that occurred.\n\nFurther, and importantly, slavery does not empirically seem to be the cause of most modern problems even in the black community. Remarkably, the <strong>black illegitimacy rate</strong> was far lower under slavery than it is today.\n\nEvery point just made matters and is worth hashing out. First, almost literally no one denies that slavery was bad. American bondage was a fairly harsh form of chattel slavery, a system within which individuals are deprived of personal liberty and forced to submit to an owner — who can buy, lease or sell them like any other form of property. The writings of the ancient Greeks, who knew this system well, describe (often unintentionally) its dehumanizing brutality. The writer Xenophon <strong>recommends</strong> treating slaves like intelligent domestic animals, while great Aristotle himself describes the life of a slave as being composed of “work, beatings” and if the poor fellow was lucky, “feedings.” American slave masters seem to have been no better than Greek ones: To read through slave narratives is to be deluged with stories of coarse and scanty food, brutal whip-wielding overseers, runaways chased down by dogs, and young children “sold down the river.” Portions of American, and human history, are written in blood and can be difficult for modern eyes to read.\n\nBut, with all that said and unexcused — this essay will not dwell on the significantly greater prevalence of slavery in Latin America, or the Muslim states of the Middle East, than in the United States — the plain fact is that the U.S. did not begin in 1619, and even slavery that existed in 1776 had a fairly limited impact on who we are as a society today. In 1619, the year during which the New York Times <strong>recently declared</strong> that America actually began, there were an <strong>estimated 210 English-speaking settlers</strong> on the North American continent, perhaps 20 of whom were black slaves. Even by the time of the first national census in 1790, more than a decade after independence, there were <strong>roughly 3.9 million</strong> Americans. Only <strong>19.3 percent</strong> of these people were of African descent, and by no means were all of the blacks slaves. More than a few, in fact, were slave owners.\n\nAs early as that same year, slave-holders of whatever race would have found their “<strong>peculiar institution</strong>” welcome in less than half of the country. By the 1770s, black New Englanders, thousands of whom were Revolutionary War veterans, had begun sending petitions to northern state legislatures demanding an end to slavery. These, essentially, worked. By the 1790s, 10 states and territories, containing more than 50 percent of the free population of the new nation — Maine, New Hampshire, Vermont, Massachusetts, Rhode Island, Connecticut, New York, Pennsylvania, the North-West Territory, and the Indiana Territory — were free land by law. And, the anti-slavery upswell continued apace.\n\nIn 1794, the U.S. Congress prohibited any participation by American ships in the Atlantic slave trade. In 1808, the Act Prohibiting Importation of Slaves <strong>took effect</strong>, making any shipment of enslaved persons from abroad into the U.S. a crime. Finally, in 1865, all slavery was declared to be illegal, at the constitutional level, in the United States. Since that latter milestone, the population of the country has grown 874 percent (38 million to 333 million ) and our GDP has increased 11,796 percent ($15 billion to $18.638 trillion). Both increases were driven largely by modern-era foreign immigration.\n\nEven within the South, even when it legally existed, there is little or no evidence that reliance on feudal serf labor made American slave states richer than their free counterparts. Rather, the opposite. Historian Mark Schulman has <strong>pointed out</strong> that, immediately before the Civil War, “the vast majority of industrial manufacturing” and other competitive industrial work was taking place in the North. In 1860, the South had about 25 percent of the United States’ free white and black population, but “only 10 percent of the country’s capital.” The same was true for physical plant: The North had five times as many modern factories, and 10-12 times as many trained factory workers. Overall, “at least 90 percent” of the nation’s skilled-trades workers were based in the North. In his book, “<strong>Black Rednecks and White Liberals</strong>,” economist Thomas Sowell goes a step beyond Schulman, arguing that the prevalence of slavery in the antebellum South resulted in a mocking and disparaging attitude toward hard work that continues to plague both “white trash” and inner-city black communities today.\n\nOf course, any cost-benefit analysis of the impact of slavery on the United States would be incomplete without including the costs of the war that freed the slaves. In dollar terms alone, the price tag for the Civil War was a high one. Between 1861 and 1865, the national debt of the United States surged from $65 million to $2.77 billion, an increase of tens or hundreds of billions in today’s dollars. However, even this pales in comparison to the great conflict’s human toll. According to <strong>History.com’s Jennie Cohen</strong>, the generally accepted figure for Union Army battle deaths during the Civil War is 360,222. The equivalent figure for Confederate deaths, which many historians consider something of a low-ball, is 258,000.\n\nAll told, about one-tenth of the American men who were of military age in 1860 died as a direct result of the Civil War. Among specifically southern white men in their early 20s, 22.6 percent — nearly one in four — died during the war. It seems no exaggeration to estimate that roughly one Union soldier died for every nine to 10 slaves freed. If the U.S. owed a bill for slavery, we have, quite arguably, already paid it in blood.\n\nA final point here is critical. To the activist political left, troubles in the black community almost invariably are attributed to “the legacy of slavery,” or to “racism” more broadly. However, the fatal flaw of this argument is that many such problems have worsened dramatically in recent years. Illegitimacy — out-of-wedlock child-bearing — is perhaps the most dramatic example of this. As the conservative black economist Walter Williams has <strong>pointed out</strong>, widespread illegitimacy within the black community is an almost entirely modern phenomenon. Back in 1925, in New York City and similar metropolitan areas,&nbsp;85 percent&nbsp;of black homes were headed up by stable two-parent families, a rate that persisted into the 1950s.\n\nEven under slavery, Williams points out, “In up to three-quarters of the families, all children had the same mother and father.” In contrast, the black illegitimacy rate today is 75 percent. It seems essentially impossible to attribute this to bigotry, given much less disturbing figures from past historical eras when racism was far worse. And, illegitimacy does not stand alone as an outlier: African American rates of incarceration, drug use, STD infection, and unemployment all have been <strong>far worse</strong> throughout most of the modern era than they were in 1950 — or, one suspects, in 1925.\n\nEmpirically, contemporary factor variables such as pay-per-child welfare, no-fault divorce and the normalization of illegitimacy, under-policing of black neighborhoods, and the outsourcing of blue-collar jobs seem primarily responsible for contemporary problems in black communities — and poor white ones. Just maybe, we should focus on and discuss these factors as much as we do the ethnic conflicts of 200 years ago.\n\nIn sum, the 1619 Project is correct that slavery is an existential horror. However, this practice was not a unique moral failure on the part of the United States. Slavery was the norm everywhere in the world until Western societies began to fight to end it, and the large majority of America’s slaves were purchased from powerful West African and Arab slave traders “of color.” Further, historical slavery did not shape most of the modern institutions of American society. The American region reliant on slave labor was by far the poorest in the country, and almost 700,000 lives were lost when we conquered it and freed the slaves.\n\nFinally, today’s problems in American minority communities — most of which, by the way, are doing rather well — often have nothing whatsoever to do with the atrocities of 154 years ago. Ironically, more than a few of them seem to be the result of “compassionate” liberal social welfare policies implemented during just the past few decades. As in virtually every other context, it is not hard to take an ethical position on slavery that is to the right of the New York Times.\n\n</div>\n</div>\n<p class=\"wpss_copy\">Content retrieved from: <a href=\"http://1776unites.com/scholars/wilfred-reilly/essay/525116911\" target=\"_blank\" rel=\"noopener noreferrer\">http://1776unites.com/scholars/wilfred-reilly/essay/525116911</a>.</p>','Slavery does not define the black American experience','Wilfred Reilly Slavery does not define the black American experience By Wilfred Reilly Slavery was horrible, but it was not the primary factor that built this country, and its historical existence does not permanently stain our nation’s legacy. It should never be denied — and no one in fact does deny this — that the [...]','trash','closed','closed','','wilfred-reilly__trashed','','','2020-03-08 15:11:09','2020-03-08 15:11:09','',0,'http://localhost:8000/?featured-essays=wilfred-reilly',0,'featured-essays','',0),(33,1,'2020-03-08 15:02:39','2020-03-08 15:02:39','','','','inherit','open','closed','','33','','','2020-03-08 15:02:39','2020-03-08 15:02:39','',32,'http://localhost:8000/wp-content/uploads/2020/03/reilly.png',0,'attachment','image/png',0),(34,1,'2020-03-08 15:04:27','2020-03-08 15:04:27','Slavery was horrible, but it was not the primary factor that built this country, and its historical existence does not permanently stain our nation’s legacy. It should never be denied — and no one in fact does deny this — that the “land of the free” once used captives from other societies almost as cattle. However, the reality is that virtually all societies existing before the modern era did so, and only one became the United States of America. Logically, something other than our past indulgence of evil must be responsible for our current greatness.\n\nSlavery in the United States existed, by definition, only from our actual national founding in 1776 until the end of the Civil War in 1865, and existed <strong>almost entirely in the agrarian South</strong> during that period. There is essentially no evidence that the practice boosted the wealth of that region beyond that of the rest of the U.S.: The South was widely considered a feudal backwater even before the Union Army conquered it, killing roughly one in four military-aged males in the region during the process. Virtually all American industrial and economic development has taken place since that occurred.\n\nFurther, and importantly, slavery does not empirically seem to be the cause of most modern problems even in the black community. Remarkably, the <strong>black illegitimacy rate</strong> was far lower under slavery than it is today.\n\nEvery point just made matters and is worth hashing out. First, almost literally no one denies that slavery was bad. American bondage was a fairly harsh form of chattel slavery, a system within which individuals are deprived of personal liberty and forced to submit to an owner — who can buy, lease or sell them like any other form of property. The writings of the ancient Greeks, who knew this system well, describe (often unintentionally) its dehumanizing brutality. The writer Xenophon <strong>recommends</strong> treating slaves like intelligent domestic animals, while great Aristotle himself describes the life of a slave as being composed of “work, beatings” and if the poor fellow was lucky, “feedings.” American slave masters seem to have been no better than Greek ones: To read through slave narratives is to be deluged with stories of coarse and scanty food, brutal whip-wielding overseers, runaways chased down by dogs, and young children “sold down the river.” Portions of American, and human history, are written in blood and can be difficult for modern eyes to read.\n\nBut, with all that said and unexcused — this essay will not dwell on the significantly greater prevalence of slavery in Latin America, or the Muslim states of the Middle East, than in the United States — the plain fact is that the U.S. did not begin in 1619, and even slavery that existed in 1776 had a fairly limited impact on who we are as a society today. In 1619, the year during which the New York Times <strong>recently declared</strong> that America actually began, there were an <strong>estimated 210 English-speaking settlers</strong> on the North American continent, perhaps 20 of whom were black slaves. Even by the time of the first national census in 1790, more than a decade after independence, there were <strong>roughly 3.9 million</strong> Americans. Only <strong>19.3 percent</strong> of these people were of African descent, and by no means were all of the blacks slaves. More than a few, in fact, were slave owners.\n\nAs early as that same year, slave-holders of whatever race would have found their “<strong>peculiar institution</strong>” welcome in less than half of the country. By the 1770s, black New Englanders, thousands of whom were Revolutionary War veterans, had begun sending petitions to northern state legislatures demanding an end to slavery. These, essentially, worked. By the 1790s, 10 states and territories, containing more than 50 percent of the free population of the new nation — Maine, New Hampshire, Vermont, Massachusetts, Rhode Island, Connecticut, New York, Pennsylvania, the North-West Territory, and the Indiana Territory — were free land by law. And, the anti-slavery upswell continued apace.\n\nIn 1794, the U.S. Congress prohibited any participation by American ships in the Atlantic slave trade. In 1808, the Act Prohibiting Importation of Slaves <strong>took effect</strong>, making any shipment of enslaved persons from abroad into the U.S. a crime. Finally, in 1865, all slavery was declared to be illegal, at the constitutional level, in the United States. Since that latter milestone, the population of the country has grown 874 percent (38 million to 333 million ) and our GDP has increased 11,796 percent ($15 billion to $18.638 trillion). Both increases were driven largely by modern-era foreign immigration.\n\nEven within the South, even when it legally existed, there is little or no evidence that reliance on feudal serf labor made American slave states richer than their free counterparts. Rather, the opposite. Historian Mark Schulman has <strong>pointed out</strong> that, immediately before the Civil War, “the vast majority of industrial manufacturing” and other competitive industrial work was taking place in the North. In 1860, the South had about 25 percent of the United States’ free white and black population, but “only 10 percent of the country’s capital.” The same was true for physical plant: The North had five times as many modern factories, and 10-12 times as many trained factory workers. Overall, “at least 90 percent” of the nation’s skilled-trades workers were based in the North. In his book, “<strong>Black Rednecks and White Liberals</strong>,” economist Thomas Sowell goes a step beyond Schulman, arguing that the prevalence of slavery in the antebellum South resulted in a mocking and disparaging attitude toward hard work that continues to plague both “white trash” and inner-city black communities today.\n\nOf course, any cost-benefit analysis of the impact of slavery on the United States would be incomplete without including the costs of the war that freed the slaves. In dollar terms alone, the price tag for the Civil War was a high one. Between 1861 and 1865, the national debt of the United States surged from $65 million to $2.77 billion, an increase of tens or hundreds of billions in today’s dollars. However, even this pales in comparison to the great conflict’s human toll. According to <strong>History.com’s Jennie Cohen</strong>, the generally accepted figure for Union Army battle deaths during the Civil War is 360,222. The equivalent figure for Confederate deaths, which many historians consider something of a low-ball, is 258,000.\n\nAll told, about one-tenth of the American men who were of military age in 1860 died as a direct result of the Civil War. Among specifically southern white men in their early 20s, 22.6 percent — nearly one in four — died during the war. It seems no exaggeration to estimate that roughly one Union soldier died for every nine to 10 slaves freed. If the U.S. owed a bill for slavery, we have, quite arguably, already paid it in blood.\n\nA final point here is critical. To the activist political left, troubles in the black community almost invariably are attributed to “the legacy of slavery,” or to “racism” more broadly. However, the fatal flaw of this argument is that many such problems have worsened dramatically in recent years. Illegitimacy — out-of-wedlock child-bearing — is perhaps the most dramatic example of this. As the conservative black economist Walter Williams has <strong>pointed out</strong>, widespread illegitimacy within the black community is an almost entirely modern phenomenon. Back in 1925, in New York City and similar metropolitan areas,&nbsp;85 percent&nbsp;of black homes were headed up by stable two-parent families, a rate that persisted into the 1950s.\n\nEven under slavery, Williams points out, “In up to three-quarters of the families, all children had the same mother and father.” In contrast, the black illegitimacy rate today is 75 percent. It seems essentially impossible to attribute this to bigotry, given much less disturbing figures from past historical eras when racism was far worse. And, illegitimacy does not stand alone as an outlier: African American rates of incarceration, drug use, STD infection, and unemployment all have been <strong>far worse</strong> throughout most of the modern era than they were in 1950 — or, one suspects, in 1925.\n\nEmpirically, contemporary factor variables such as pay-per-child welfare, no-fault divorce and the normalization of illegitimacy, under-policing of black neighborhoods, and the outsourcing of blue-collar jobs seem primarily responsible for contemporary problems in black communities — and poor white ones. Just maybe, we should focus on and discuss these factors as much as we do the ethnic conflicts of 200 years ago.\n\nIn sum, the 1619 Project is correct that slavery is an existential horror. However, this practice was not a unique moral failure on the part of the United States. Slavery was the norm everywhere in the world until Western societies began to fight to end it, and the large majority of America’s slaves were purchased from powerful West African and Arab slave traders “of color.” Further, historical slavery did not shape most of the modern institutions of American society. The American region reliant on slave labor was by far the poorest in the country, and almost 700,000 lives were lost when we conquered it and freed the slaves.\n\nFinally, today’s problems in American minority communities — most of which, by the way, are doing rather well — often have nothing whatsoever to do with the atrocities of 154 years ago. Ironically, more than a few of them seem to be the result of “compassionate” liberal social welfare policies implemented during just the past few decades. As in virtually every other context, it is not hard to take an ethical position on slavery that is to the right of the New York Times.','Slavery does not define the black American experience','Wilfred Reilly Slavery does not define the black American experience By Wilfred Reilly Slavery was horrible, but it was not the primary factor that built this country, and its historical existence does not permanently stain our nation’s legacy. It should never be denied — and no one in fact does deny this — that the [...]','publish','closed','closed','','wilfred-reilly-2','','','2020-03-10 01:57:32','2020-03-10 01:57:32','',0,'http://localhost:8000/?featured-essays=wilfred-reilly-2',0,'featured-essays','',0),(35,1,'2020-03-08 15:04:27','2020-03-08 15:04:27','','','','inherit','open','closed','','35','','','2020-03-08 15:04:27','2020-03-08 15:04:27','',34,'http://localhost:8000/wp-content/uploads/2020/03/reilly-1.png',0,'attachment','image/png',0),(36,1,'2020-03-08 15:05:25','2020-03-08 15:05:25','Wilfred Reilly is an Associate Professor of Political Science at Kentucky State University, a historically black institution. He also teaches courses in the college’s Intelligence minor, including Cyber-Security and Counter-Terrorism. Dr. Reilly is the author, most recently, of the books <em>Hate Crime Hoax</em> and <em>Taboo: Ten Facts You Can’t Talk About</em>. His writing has appeared in publications including <em>Commentary</em>, <em>Quillette</em>, <em>USA Today</em>, the <em>Washington Times</em>, and scholarly journals such as <em>Academic Questions</em>, in addition to being cited by the <em>Wall Street Journal</em>, <em>Washington Post</em>, and U.S. Commission on Civil Rights (dissenting report).\n\nDr. Reilly’s academic research interests include international relations, American race relations, the positive and negative impacts of diversity on societies, and the use of modern empirical methods to test “sacred cow” theories. His non-academic interests include cooking, basketball, shooting and archery, and dogs.','Wilfred Reilly','&nbsp; Wilfred Reilly &nbsp; Bio Wilfred Reilly is an Associate Professor of Political Science at Kentucky State University, a historically black institution. He also teaches courses in the college’s Intelligence minor, including Cyber-Security and Counter-Terrorism. Dr. Reilly is the author, most recently, of the books Hate Crime Hoax and Taboo: Ten Facts You Can’t Talk [...]','publish','closed','closed','','wilfred-reilly','','','2020-03-10 04:23:36','2020-03-10 04:23:36','',0,'http://localhost:8000/?bios=wilfred-reilly',0,'bios','',0),(37,1,'2020-03-08 15:06:14','2020-03-08 15:06:14','To be black in America is to have some relationship to the historic tragedy of slavery. American slavery, often referred to as a type of chattel slavery, as unique as a condition of servitude in the tortured history of forced bondage in the human race. Whereas, before the trans-Atlantic slave trade, the institution of slavery as it existed across continents and time periods typically allowed forced servitude to exist as a consequence of military defeat or financial debt, chattel slavery in the Americas relied on the active capturing or purchasing of Africans whose continued enshacklement was justified (in the racial ideology that evolved) as the proper expression of the natural hierarchy of the races.\n\nFrom such insidious origins, the evolution of many American institutions, and much in the way of the education and psychological formation of black Americans themselves, were affected. Yet in recognizing this fact, black Americans — and all Americans today — should also recognize that it is possible that the effect of slavery and racial oppression on our society today grows largely out of the power that we choose to give it. Slavery is limited in its ability to determine the success of black Americans in our present day. The legacy of slavery is not what determines the fundamental character of our country — unless we choose for that to be so.\n\nIn the spring of 2008, on the verge of winning the Democratic nomination for president, Barack Obama delivered a <strong>landmark address</strong> on the subject of race to a nation still somewhat dubious about the prospect of a black man becoming president of the United States. Obama opened by making a quick reference to “this nation’s original sin of slavery,” noting that it left “unfinished” the liberating work of the <strong>Declaration of Independence</strong>.\n\nYet he proceeded to observe that in the ideals that informed America’s founding were sown the seeds of its redemption: “Of course, the answer to the slavery question was already embedded within our <strong>Constitution</strong> — a Constitution that had at its very core the ideal of equal citizenship under the law; a Constitution that promised its people liberty and justice and a union that could be and should be perfected over time.\n\n“And yet words on a parchment would not be enough to deliver slaves from bondage, or provide men and women of every color and creed their full rights and obligations as citizens of the United States,” he continued. “What would be needed were Americans in successive generations who were willing to do their part … to narrow that gap between the promise of our ideals and the reality of their time.”\n\nThat is true. And this truth provides the understandable root of a claim by Nikole Hannah-Jones, chief editor for the New York Times’ “<strong>1619 Project</strong>,” that: “Our democracy’s founding ideals were false when they were written. Black Americans have fought to make them true.”\n\nIndeed, black Americans, alongside many others, have fought for generations to deliver America to her higher values. But there is something linguistically confused about suggesting American ideals (or anyone’s ideals, for that matter) are false. Ideals are not statements of fact to be true or false; they are just that: ideals. They are the better realities to which we aspire.\n\nThus the narrative of many individuals who believe the United States ought to be defined more by her moral failings than by her moral triumphs and aspirations tends to be one that de-emphasizes our nation’s proven ability to overcome these moral failings. The heart of American history is diminished in so doing.\n\nThere are sympathetic reasons for this way of seeing America, however, particularly when it comes to the moral failing of slavery. In his epic essay for The Atlantic, “<strong>The Case for Reparations</strong>,” Ta-Nehisi Coates asserts that the great thrust of black history in America threatens America’s ability to look at itself the way that it wants to. Thus, the idea of reparations exposes us to a conversation in which the white majority and those of us invested in an idealistic understanding of the nation’s history stand unprepared to engage — that is, a conversation about the immoral magnitude of the transgressions that stain America’s past and present vis-à-vis its treatment of black people. The threat of reparations to such idealistic Americans is about more than money: “The idea of reparations threatens something much deeper — America’s heritage, history, and standing in the world.”\n\nAccording to Coates, “Black history does not flatter American democracy; it chastens it. The popular mocking of reparations as a harebrained scheme authored by wild-eyed lefties and intellectually unserious black nationalists is fear masquerading as laughter.”\n\nCoates may be right. There is a depth of anguish and a long story of both crude and sophisticated persecution of black Americans that originates with slavery but runs through the story of black American history in nearly every major region and time period. One never even needs to study the <strong>antebellum South</strong> and <strong>Jim Crow laws</strong> to be appalled by the racial history of New York City, Los Angeles or Chicago. Yet, until recently, relatively few Americans were familiar with the history of redlining; the ghettoization of black communities through <strong>New Deal housing policies</strong>; cruelty in the historic <strong>practice of medicine</strong> involving black Americans; and all of the ways in which these historic injustices can be traced back to slavery, and forward to a current moment that, in various ways, still echoes with the consequences. Because these things happened, and do indeed have consequences, our understanding of America must take them into account.\n\nWriters such as Coates and the contributors to the 1619 Project do a thorough job of reacquainting us with uncomfortable streams of our history, which in places run more like rivers. They recall facts that some may prefer to ignore, but which ought not be forgotten.\n\nBut to make limitless the effect of slavery and historic racism on the current moment is to risk overlooking the ways in which black Americans have overcome these and other obstacles by holding to the values that informed the nation’s founding, and that have been traditionally recognized as the virtues by which American society has achieved preeminence: a stalwart defense of liberty and equality as ideals to which all human beings and are rightfully entitled, and an embrace of faith, family and communal solidarity that has made black culture in America arguably its most enduring and distinctive (the relative deterioration of which in the aftermath of the <strong>Great Society</strong> is arguably the most salient threat facing black America).\n\nAs Nikole Hannah-Jones would seem to suggest, black Americans have epitomized these foundational values. But in so doing, black history does not belie them as definitively American ideals — it confirms them. So, too, does the long history of white Americans and others who took up arms and pens in defense of these rights and virtues alongside the black community.\n\nIn diminishing the idea that racism in American history and its lingering effects are overcome by the enterprise, family grounding and moral courage of Americans (and those who emigrate to this country in search of the <strong>American Dream</strong>), one also risks gliding by the wide body of evidence demonstrating that people of exactly similar ethnic appearance (including black people) in America succeed at wildly different rates, and outperform other groups, depending on the cultural disposition they bring to life in the United States. My fellow contributor to “1776,” Coleman Hughes, has done an admirable job highlighting this fact by comparing the educational and economic outcomes of immigrants from the West Indies to native-born black Americans in his Quillette essay, “<strong>The Racism Treadmill</strong>.”\n\nBut even culture itself evolves according to history, so Coates would argue. If there are flaws in black American culture that account for some of today’s problems, they exist as a byproduct of an American history that begins with slavery, continuing in an unending epoch of racism. Fair enough — a people’s history cannot be disconnected from its culture. But what we choose to emphasize in our history reflects in our culture, and in the stories we tell ourselves that determine how we relate to this country and what is possible for us within it.\n\nIn his introduction to “<strong>The Classic Slave Narratives</strong>,” historian Henry Louis Gates makes a compelling observation about slaves in the United States: “One of the most curious aspects of the African person’s enslavement in the New World is that he and she wrote about the severe conditions of their bondage.”\n\nHe continues: “In the long history of human bondage, it was only the black slaves in the United States who … created a genre of literature that at once testified against their captors and bore witness to the urge of every black slave to be free and literate. Hundreds of ex-slaves felt compelled to tell their tales on the anti-slavery lecture circuit in the North and in the written form of the autobiographical narrative.”\n\nWho has a greater claim to the legacy of America — the men who enslaved their fellow human-beings in contradiction of the principles that guided the nation’s founding, or the slaves who, through a greater belief in freedom, added to the canon of freedom that enriches America’s understanding of herself to this day? Who has a greater claim — those white people who defended the “<strong>peculiar institution</strong>” or those white people who enthusiastically received <strong>Frederick Douglass</strong> and <strong>Harriet Jacobs</strong> on the lecture circuit, plus the thousands upon thousands who read their books and pushed forward the cause of freedom? Do the triumphs of these devotees to freedom and equality in America begin a story about our nation’s moral failures, or is it a story about America’s long march towards her higher aspirations?\n\nThe answer to this question depends on what we, as Americans, choose to define our nation and ourselves by. This, in turn, will determine what our nation will become.','Acknowledging Slavery’s Limits in Defining America','John Wood, Jr. Acknowledging Slavery’s Limits in Defining America By John Wood, Jr. To be black in America is to have some relationship to the historic tragedy of slavery. American slavery, often referred to as a type of chattel slavery, as unique as a condition of servitude in the tortured history of forced bondage in [...]','publish','closed','closed','','acknowledging-slaverys-limits-in-defining-america','','','2020-03-10 01:56:41','2020-03-10 01:56:41','',0,'http://localhost:8000/?featured-essays=acknowledging-slaverys-limits-in-defining-america',0,'featured-essays','',0),(38,1,'2020-03-08 15:06:15','2020-03-08 15:06:15','','','','inherit','open','closed','','38','','','2020-03-08 15:06:15','2020-03-08 15:06:15','',37,'http://localhost:8000/wp-content/uploads/2020/03/johnwood.png',0,'attachment','image/png',0),(39,1,'2020-03-08 15:06:58','2020-03-08 15:06:58','John Wood, Jr. is a national leader and director of public outreach for Better Angels. A former nominee for congress, a former Vice-Chairman of the Republican Party of Los Angeles County and an adviser on The American Project (an initiative of the Pepperdine School of Public Policy), John is a noted writer and public speaker on the subjects of moral philosophy and racial and political reconciliation.\n\nHis written work has appeared in publications including Quillette, The American Interest, Areo Magazine, Reflections (a journal of the Yale Divinity School) and Real Clear Policy. His speaking credits include appearances to CPAC, The Global Philanthropy Forum, the Social Capital Summit, The Visionaries Summit and The Aspen Institute\'s Weave the Social Fabric Project. John has also worked in education and youth advocacy in South Los Angeles, where he lives currently with his wife and 3 children.','John Wood, Jr.','&nbsp; John Wood, Jr. &nbsp; Bio John Wood, Jr. is a national leader and director of public outreach for Better Angels. A former nominee for congress, a former Vice-Chairman of the Republican Party of Los Angeles County and an adviser on The American Project (an initiative of the Pepperdine School of Public Policy), John is [...]','publish','closed','closed','','john-wood-jr','','','2020-03-10 04:17:03','2020-03-10 04:17:03','',0,'http://localhost:8000/?bios=john-wood-jr',0,'bios','',0),(40,1,'2020-03-08 15:07:56','2020-03-08 15:07:56','While the country’s chatting classes have had their attention riveted on the impeachment of the president and the national elections to take place this year, the moral ground under our feet has been shaking with small seismic tremors that portend a coming major eruption that could tear this country apart. As those who promote identity politics fan the flames of animosity and thrive on division, our nation is breaking apart.\n\nOne of the most virulent and volatile areas of division is race, and the purveyors of animosity have fine-tuned their strategy on this issue, creating a villain composed of “white privilege” and “institutional racism” that must be countered through a game plan of entitlements and reparations for its victims. The grand weapon in this warfare is the “<strong>1619 Project</strong>,” launched by the New York Times in a 100-page insert of a collection of writings. These writings postulate that the “actual” founding of America occurred in 1619 with the arrival of the first slaves on our nation’s shores, and declare that America is essentially and irrevocably rooted in injustice and racism.\n\nThe weight of the legacy of slavery and <strong>Jim Crow laws</strong> is said to be the cause of any and all racial disparity that exists today and is declared as the source of the devastation of crime-ridden, predominantly black inner cities and skyrocketing homicides, as well as the dissolution of families and communities.\n\nTo counter the debilitating and dangerous message of the 1619 Project, we are launching “1776,” honoring the vision of our nation’s Founders who saw beyond their years. Though slavery and discrimination undeniably are a tragic part of our nation’s history, we have made strides along its long and tortuous journey to realize its promise and abide by its founding principles. People are motivated to achieve, and overcome the challenges that confront them, when they learn about inspiring victories that are possible and are not barraged by constant reminders of injuries they have suffered.\n\nIn truth, even during the times of the worst oppression, there were blacks who were in slavery but not of slavery — who maintained a strong moral code and a belief in self-determination and mutual support that allowed them to rise. A surprising number of black men and women who were born slaves <strong>died as millionaires</strong>. Even in the era of legislated segregation and discrimination, blacks tapped an entrepreneurial legacy to launch thriving enterprises, including hotels, banks, hospitals, dental schools, insurance companies, and a railroad. In fact, the black business district of Durham, N.C., was widely known as “<strong>Black Wall Street</strong>.”\n\nAnother famous black entrepreneurial enclave was the <strong>Greenwood section of Tulsa, Okla</strong>. When oil was discovered in Tulsa in the early 1900s, the city underwent an enormous growth spurt. Though African Americans were not allowed to create business ventures in the major district and were not even welcomed as customers in the white business district, rather than taking service jobs and doing domestic service labor for others, many adventurous blacks chose to develop their own business district. By 1921, the business enclave had developed into an impressive array of enterprises.\n\nTragically, in that year, a young black delivery man was falsely accused of attacking a white woman. Tensions rose and erupted into chaos as a mob of angry whites looted stores, <strong>shot at blacks</strong> in the streets, and torched businesses, homes, and churches. In this violence, 860 African American businesses and homes were destroyed and, afterward, the Greenwood business section lay in ruins. Undaunted, and displaying the same entrepreneurial spirit that initially built the Greenwood section, blacks joined together in a massive effort of rebuilding. By 1938, business enterprises and community organizations once again anchored the community. This spectrum of achievement is a powerful refutation of the claim that the destiny of black Americans is determined by what whites do — or what they have done in the past.\n\nUntil the 1960s, poverty did not entail social dysfunction in the black community. &nbsp;In 10 years of the Depression, when the United States overall had a negative GNP and a nearly 25 percent unemployment rate, and the unemployment rate in the black community was over <strong>40 percent</strong>, the <strong>marriage rate</strong> in the black community was higher than it was in the white community, despite times of economic deprivation and racism. In 1925 in New York City, <strong>85 percent</strong> of black families were a husband and wife raising their children — while today the rate of out-of-wedlock births among blacks has skyrocketed to nearly <strong>71 percent</strong>.\n\nIn his book, “<strong>The Future Once Happened Here</strong>,” historian Fred Siegel explains that radical, liberal social activists in the 1960s concluded that one way to reveal the moral shortcomings of capitalism was to flood the system with welfare recipients. In detaching work from income, and thereby diminishing men and the role they played as fathers, welfare dependency, drug addiction, and school dropouts would increase, ultimately “opening [the nation up] to radical change.” These policies, espoused by Columbia University professors Richard Cloward and Frances Fox Piven and others, were followed by government action to actually recruit people into the welfare system. These efforts lifted the stigma of welfare as social insurance and replaced it with the idea of “welfare rights,” and in the case of blacks, replaced it with the <strong>idea of reparations</strong>. Thus the black family and other families began to decline, followed by out‐of-wedlock births and poverty.\n\nPrior to this time, even in the face of Jim Crow laws, legalized discrimination and a lack of voting rights the black community did not experience wide-scale despair and destruction that we witness today because of a strong Christian moral code of conduct, a conviction in self-determination and mutual assistance, and strong families and communities.\n\nWe are launching “1776” to counter the false history that the 1619 Project espouses and has disseminated as a school curriculum. We aim to highlight the victories that are possible in spite of oppression and to open the door to discussion of solutions to the moral disarray that afflicts not only minority, low-income neighborhoods but also takes its toll among the sons and daughters of the affluent. In Palo Alto, Calif., where two-parent, highly-educated households predominate, the suicide rate among teenagers is <strong>six-time the national average</strong>. Drug addiction among affluent, white youths in New Hampshire is <strong>dramatically rising</strong>.\n\nThroughout America, we are witnessing widespread self-destruction and devastation that is the consequence of the perversion of the values that once united us and protected us from both internal and external enemies. As Samuel Adams <strong>presciently warned</strong>, “A dissolution of principles and manners will more surely overthrow the liberties of America than the whole force of the common enemy. … Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt.”\n\nAs long as the perpetrators of race grievance that are represented by the 1619 Project are permitted to go unchallenged, this country will continue its social, spiritual and moral decline. “1776” has enlisted a group of black scholars and social activists who uphold the true origins of our nation and the principles through which its founding promise can be fulfilled. While acknowledging that slavery and discrimination are part of our nation’s history, we believe that America should not be defined solely by this “birth defect” and that black Americans should not be portrayed as perpetual helpless victims.\n\nRather than giving point-by-point counter-arguments to the findings and conclusion of the 1619 Project, our focus will be to identify and highlight solutions, models of success in reviving our streets and communities, and actionable goals that should be pursued.\n\nKey themes of “1776” will be to:\n<ol>\n 	<li>Debunk the myth that present-day problems are related to our past, using evidence to confront the incomplete and misguided economic, historical, cultural, and religious positions taken by 1619 Project — specifically, debunking the myth that slavery is the source of present-day disparities and injustice. America should not be defined by its failures.</li>\n 	<li>Tell stories from the past and present of resilience and upward mobility. America should be defined by its promises.</li>\n</ol>\nWe will tell the untold stories of people who have succeeded in the face of daunting obstacles, including slaves who became millionaires through entrepreneurial determination; former slaves who bought the plantations on which they once worked; present-day, inner-city grassroots leaders who are transforming drug-infested communities to peaceful, safe places to raise families; and others.\n\nThe stories of the successes of black Americans later will be complemented by examples of achievement against the odds by men, women, and youths representing a spectrum of races and ethnicities.\n\nWhat America is confronting today, with the dominance of race grievance and identity politics, has had, since its inception, an even more sinister purpose: to maintain the political power of the landlord merchant class, according to historian James Oakes in his new book, “<strong>The Scorpion’s Sting</strong>.” Oakes quotes <strong>Adolph L. Reed Jr.</strong>, a political science professor at the University of Pennsylvania: “Identity is very much the ideology of the professional management class. They prefer to talk about identity over capitalism and the inequities of capitalism. We have an atrocious wealth gap in this country. It’s not a black and white wealth gap. It’s a wealth gap. But if you keep rephrasing it as black/white and shift it to a racial argument, you undermine the possibility of building a working-class coalition, which, by definition would be, disproportionately black, female, Latino, and still majority white. That is the kind of identity politics that gets erased.”\n\nThroughout her checkered past, America has been and remains a beacon of hope to people around the world. Join us in exploring stories of truth, perseverance, and triumph that acknowledge America’s failures but celebrate her enduring promise.','The Crucial Voice of “1776\"','Robert L. Woodson, Sr. The Crucial Voice of “1776\" By Robert L. Woodson, Sr. While the country’s chatting classes have had their attention riveted on the impeachment of the president and the national elections to take place this year, the moral ground under our feet has been shaking with small seismic tremors that portend a [...]','publish','closed','closed','','the-crucial-voice-of-1776','','','2020-03-10 01:54:15','2020-03-10 01:54:15','',0,'http://localhost:8000/?featured-essays=the-crucial-voice-of-1776',0,'featured-essays','',0),(41,1,'2020-03-08 15:07:57','2020-03-08 15:07:57','','','','inherit','open','closed','','41','','','2020-03-08 15:07:57','2020-03-08 15:07:57','',40,'http://localhost:8000/wp-content/uploads/2020/03/woodson.png',0,'attachment','image/png',0),(42,1,'2020-03-08 15:13:03','2020-03-08 15:13:03','Shortly after the publication of my book, “<strong>You Need a Schoolhouse: Booker T. Washington, Julius Rosenwald and the Building of Schools for the Segregated South</strong>,” an interviewer asked me, “What was your big takeaway from the research you did?” I had never asked myself quite that question, but it didn’t take me long to find the answer: Respect for African Americans. The result of my research into the circumstances surrounding the building of schools for African American children in the early decades of the 20th century was, for me, a newfound respect and admiration for the people who, despite the enslavement of their ancestors and the harsh reality of their present circumstances, did not lose faith with their country in troubled, turbulent, often desperately discouraging times.\n\nLike generations of Americans before and after them, they placed great hope for the future in education. In the face of economic uncertainty, frequent violence, and relentless prejudice, they were willing to make sacrifices to ensure that their children had schools to go to. The 4,977 “<strong>Rosenwald schools</strong>” for African American children built across the South between 1913 and 1932 were the result of a remarkable three-way public-private partnership conceived by Booker T. Washington — money provided by public school systems, grants from Julius Rosenwald, the wealthy president of Sears, Roebuck and Company, and contributions from local communities, predominantly from African American men and women who, dollar for dollar, contributed more to the creation of the schools than their wealthy benefactor. By the early 1950s, one-third of the African American children in the South were <strong>being educated</strong> in Rosenwald schools.\n\nIt was serendipity for me that my book came out just as a movement was gaining steam to preserve many of these simple, mostly wooden structures which, once segregation ended, usually were discarded as no longer needed. A few continued as schools; some passed into private hands and became houses or barns; others were torn down. Many were in such remote locations that no one quite knew what happened to them. In 2002, the National Trust for Historic Preservation <strong>named the Rosenwald schools</strong> to its annual list of most endangered historic sites in the nation. &nbsp;Proud alumni of the schools had begun an effort, ongoing today, to preserve these schoolhouses and, more importantly, the legacy they represent — a legacy I have experienced when meeting scores of men and women who attended the schools. Their pride in the forebears whose vision and generosity provided the schools, and in the way they themselves benefited from the education they received there, filled me with admiration.\n\nWhen I began the research for my book I had thought I was well informed. I of course knew something about slavery and the agony of the Civil War. &nbsp;I had lived through the tumultuous days of challenge and change in the late 1950s and ’60s. But it turned out there was a significant blank space in my knowledge — the hundred years between Abraham Lincoln’s eloquent call to generosity of spirit and Martin Luther King, Jr.’s dream. After the <strong>13th and 14th amendments</strong> and <strong>Reconstruction</strong> came laws restricting, rather than expanding, opportunity for African Americans — <em><strong>Plessy v. Ferguson</strong></em> enshrining “separate but equal” in law, states rewriting their constitutions to make it more difficult for blacks and others to exercise the right to vote — along with an extra-legal system of social control, lynching.\n\nIn theory, I knew about these things but, in fact, I had not understood what they meant. I had thought of prejudice as a feeling. I had no concept of <strong>Jim Crow</strong> — prejudice enshrined in an ever-expanding body of law, one imitated by the Nazis in the 1930s as they restricted life for Jews. I thought of lynching as a very occasional horror, not the gruesome deaths of thousands of individuals over a 50-year span, a spectacle sometimes applauded by white mobs that included children. The shame and horror I felt as I learned this history deepened my growing regard for the men and women I was meeting at Rosenwald school events.\n\nI heard from many different people stories about walking to school — sometimes a mile or two or three — and being passed by school buses carrying white children to their schools. &nbsp;Sometimes the white children laughed or made faces at them. Once, on a sparkling fall day in Virginia, I heard about this from a group of Rosenwald alumnae as we walked down a country road, past a house flying a Confederate flag. They told me about their textbooks, cast-offs from white schools, used and soiled and sometimes with nasty messages scrawled inside. But I also heard about the devoted teachers who often boarded with local families and offered children steady encouragement with the admonition to “go out and be a credit to your race.” I was told about “soup day” when one parent would bring lunch for everyone, about spelling bees and dances around the Maypole, and the annual recitation of the <strong>Gettysburg address</strong>.\n\nWatching documentary footage of women and men walking to work, which they did for almost a year in Montgomery, Ala., during the <strong>bus boycott of 1955</strong>, I realized that many of them or their parents or their aunts and uncles no doubt had been educated in Rosenwald schools. They had learned not just spelling and counting, but to embrace a sense of citizenship. The portraits of Abraham Lincoln and Booker T. Washington that looked down from the beadboard walls around them, and the American flags in the corners of their classrooms, were part of the lessons they absorbed.\n\nIn a long-shuttered school in the Northern Neck of Virginia I put my hand in a dusty box and pulled out a civics textbook from 1920. I opened it and read, “The purpose of the public school is to prepare students to be good citizens.” Learning about a student walkout at a North Carolina Rosenwald high school that was to be closed because of integration, I began to understand the loss experienced in the black community as the country lurched from mandated separation to enforced integration. In the face of exclusion and hostility, African Americans had built up magnificent institutions — schools, colleges, businesses, churches, sororities. Not all of these would survive. There would be loss and pain, as well as the thrill of progress, in the transition to a hoped-for more perfect union.\n\nLike the men and women who contributed to building Rosenwald schools, I believe in the power of education. To understand the present it is crucial to know what has gone before, not just in order to right the wrongs but to build on the strengths. My own understanding of the present has been immeasurably enriched by deepening my appreciation for what has gone before. Our present is the result of a painful evolution from our founding, with its tacit acceptance of the fact that the newly established United States was being built on an impossible contradiction — the assertion that “all men are created equal” while one portion of the population enslaved another — through the gruesome physical fight to end slavery and then the struggle to more closely align reality to our majestic national principles.\n\nThis road certainly has been stony. Every American needs to know that and feel something of that pain. But that evolution also has been guided by faith in the rule of law, by respect for our founding principles, by optimism, and by powerful voices of reason.\n\nAmong those, no voice was more eloquent than that of Frederick Douglass. In his brilliant new <strong>biography</strong>, historian David Blight charts Douglass’s growth over a long career from an abolitionist fueled by fury and outrage to one whose confidence in the future was built on knowledge of and love for, among other things, the <strong>Declaration of Independence</strong>. “The forces against us,” Douglass said in one of his many speeches, “are passion and prejudice, which are transient, and those for us are principles, self-acting, self-sustaining and permanent.”\n\nThe principle that all people are created equal, and the notion that they are endowed by their creator with the “unalienable” rights to life, liberty and the pursuit of happiness, could not possibly mean more to anyone than to those who, like Douglass, experienced the hideous indignities of slavery. All Americans owe a debt of gratitude, not just to the Founders who, in 1776, so powerfully articulated these magnificent principles, but also to the generations since who have never lost faith in them.','Closing the Black-White Educational Gap in the South in the Early 20th Century','Stephanie Deutsch Closing the Black-White Educational Gap in the South in the Early 20th Century By Stephanie Deutsch Shortly after the publication of my book, “You Need a Schoolhouse: Booker T. Washington, Julius Rosenwald and the Building of Schools for the Segregated South,” an interviewer asked me, “What was your big takeaway from the research [...]','publish','closed','closed','','closing-the-black-white-educational-gap-in-the-south-in-the-early-20th-century','','','2020-03-10 01:52:02','2020-03-10 01:52:02','',0,'http://localhost:8000/?featured-essays=closing-the-black-white-educational-gap-in-the-south-in-the-early-20th-century',0,'featured-essays','',0),(43,1,'2020-03-08 15:13:04','2020-03-08 15:13:04','','','','inherit','open','closed','','43','','','2020-03-08 15:13:04','2020-03-08 15:13:04','',42,'http://localhost:8000/wp-content/uploads/2020/03/deutsch.png',0,'attachment','image/png',0),(44,1,'2020-03-08 16:06:08','2020-03-08 16:06:08','Robert L. Woodson, Sr. is Founder and President of the Woodson Center and an influential leader on issues of poverty alleviation and empowering disadvantaged communities to become agents of their own uplift. He is a frequent advisor to local, state and federal government officials as well as business and philanthropic organizations.\n\nHis social activism dates back to the 1960s, when as a young civil rights activist he developed and coordinated national and local community revitalization programs. During the 1970’s he directed the National Urban League’s Administration of Justice division. Later he served as a Resident Fellow at the American Enterprise Institute.\n\nWoodson is frequently featured as a social commentator in print and on-air media, including C-SPAN, CNN, Tucker Carlson Tonight, Meet the Press, The O’Reilly Factor, and other national and local broadcasts. He is a contributing editor to The Hill and The Wall Street Journal, and has published in influential newspapers and journals such as Forbes, National Review, The Washington Post, Milwaukee Journal Sentinel, Harvard Journal of Law &amp; Public Policy, Vanderbilt Law Review, and other national and local media outlets.\n\nHe is the recipient of the prestigious John D. and Catherine T. MacArthur “Genius” Fellowship award, the Bradley Prizes presented by the Lynde and Harry Bradley Foundation, the Presidential Citizens Medal, the 2018 William Wilberforce Award and many other awards and honors.\n\nWoodson is the author of several books, including <em>On the Road to Economic Freedom</em> and <em>The Triumphs of Joseph: How Today’s Community Healers are Reviving Our Streets and Neighborhood</em>.','Robert L. Woodson','&nbsp; Robert L. Woodson &nbsp; Bio Robert L. Woodson, Sr. is Founder and President of the Woodson Center and an influential leader on issues of poverty alleviation and empowering disadvantaged communities to become agents of their own uplift. He is a frequent advisor to local, state and federal government officials as well as business and [...]','publish','closed','closed','','robert-l-woodson','','','2020-03-10 04:28:31','2020-03-10 04:28:31','',0,'http://localhost:8000/?bios=robert-l-woodson',0,'bios','',0),(45,1,'2020-03-08 16:06:38','2020-03-08 16:06:38','Stephanie Deutsch is the author of <em>You Need a Schoolhouse, Booker T. Washington, Julius Rosenwald and the Building of Schools for the Segregated South,&nbsp;</em>published by Northwestern University Press. Since the book came out in 2011 she has been a frequent speaker at Rosenwald school alumni events, at public and private schools, and at Q&amp;A sessions after the documentary film “Rosenwald.”\n\nShe writes often for neighborhood newspapers and her work has appeared in the New York Times, the Washington Post and the Millions blog. She is currently at work on a book about the men and women whose work was supported by Julius Rosenwald fellowships.\n\nStephanie lives in Washington, D.C. where, for twenty years, she has served as chairman of the grants committee of the Capitol Hill Community Foundation which raises and gives away $300,000 a year in small grants. She is married to retired television director David Deutsch; she is the mother of four grown children and grandmother to five little boys.','Stephanie Deutsch','&nbsp; Stephanie Deutsch &nbsp; Bio Stephanie Deutsch is the author of You Need a Schoolhouse, Booker T. Washington, Julius Rosenwald and the Building of Schools for the Segregated South, published by Northwestern University Press. Since the book came out in 2011 she has been a frequent speaker at Rosenwald school alumni events, at public and private [...]','publish','closed','closed','','stephanie-deutsch','','','2020-03-13 17:25:57','2020-03-13 17:25:57','',0,'http://localhost:8000/?bios=stephanie-deutsch',0,'bios','',0),(46,1,'2020-03-08 16:07:12','2020-03-08 16:07:12','Ian Rowe is CEO of&nbsp; Public Prep&nbsp;(2010-Present), where he provides strategic direction for the nation’s first and oldest non-profit network of exceptional tuition-free PreK and single-sex elementary and middle public schools. Public Prep’s unique approach places equal emphasis on character development, college knowledge, and academic excellence through an integrated curriculum to ensure all of its scholars are on a path towards college completion and beyond. Public Prep currently educates nearly 2,000 scholars on five Girls Prep Lower East Side, Boys Prep Bronx and Girls Prep Bronx campuses. Girls Prep has nearly 600 alumnae, the oldest of whom are now enrolled at prestigious colleges and universities such as Yale, Howard, Skidmore, Tufts, Cornell and Brandeis.\n\nPrior to Public Prep, Ian was the Deputy Director of Postsecondary Success at the Bill &amp; Melinda Gates Foundation (2009-2010) and Senior Vice President of Strategic Partnerships &amp; Public Affairs MTV (2003-2009), where he won two Emmys developing global and domestic campaigns, such as “Get Schooled,\" which used the power of media and popular culture to motivate young people to graduate from high school and go to and succeed in college, and \"Choose or Lose,\" which helped mobilize more than 20 million young people to vote in the 2004 and 2008 Presidential elections.\n\nIan graduated from Brooklyn Technical High School and received his BS in Computer Science Engineering from Cornell University (1985) and his MBA from Harvard Business School (1993), where he was first black Editor-in-Chief of the Harbus, the Harvard Business School newspaper.','Ian Rowe','&nbsp; Ian Rowe &nbsp; Bio Ian Rowe is CEO of  Public Prep (2010-Present), where he provides strategic direction for the nation’s first and oldest non-profit network of exceptional tuition-free PreK and single-sex elementary and middle public schools. Public Prep’s unique approach places equal emphasis on character development, college knowledge, and academic excellence through an integrated curriculum [...]','publish','closed','closed','','ian-rowe','','','2020-03-13 17:06:02','2020-03-13 17:06:02','',0,'http://localhost:8000/?bios=ian-rowe',0,'bios','',0),(47,1,'2020-03-08 16:07:53','2020-03-08 16:07:53','Dr. Carol Swain is the host of the podcast “Be the People” and an author or credited editor of nine books, one of which (“Black Faces: Black Interests”) has won three national awards. Another of her books, “The New White Nationalism in America,” was nominated for a Pulitzer Prize. She is a former university professor of political science and law at Princeton and Vanderbilt Universities, and a nationally known political commentator who has appeared on Fox News, ABC Headline News, CNN, BBC Radio and NPR, among other outlets.\n\nDr. Swain was a Nashville mayoral candidate in 2018 and 2019. Her opinion pieces have been published in the likes of The New York Times, USA Today, CNN Online, the Epoch Times, the Washington Post, and the Wall Street Journal.','Dr. Carol Swain','&nbsp; Dr. Carol Swain &nbsp; Bio Dr. Carol Swain is the host of the podcast “Be the People” and an author or credited editor of nine books, one of which (“Black Faces: Black Interests”) has won three national awards. Another of her books, “The New White Nationalism in America,” was nominated for a Pulitzer Prize. [...]','publish','closed','closed','','dr-carol-swain','','','2020-03-10 04:17:00','2020-03-10 04:17:00','',0,'http://localhost:8000/?bios=dr-carol-swain',0,'bios','',0),(48,1,'2020-03-08 16:18:22','2020-03-08 16:18:22','<div>\n<div>\n<div></div>\n</div>\n<div>\n\nJohn Sibley Butler holds the J. Marion West Chair for Constructive Capitalism in the Graduate School of Business (Department of Management). He is a professor in the Management Department and holds a joint appointment in Organizational Behavior in the College of Liberal Arts, where he holds the Darrell K. Royal Regents Professorship in Ethics and American Society (Sociology). His research is in the areas of Organizational Behavior and Entrepreneurship/New Ventures. His research appears in professional journals and books.\n\nHe is the Sam Barshop Fellow at The IC2 Institute, an organization dedicated to the creation of new ventures throughout the world. For the last seven years, Professor Butler has occupied the Distinguished Visiting Professor position at Aoyama Gakuin University in Tokyo, Japan, where he lectured on new venture start-ups and general entrepreneurship. This past year, he was named as a distinguished Libra Professorship at The University of Southern Maine. Professor Butler has served as a consultant for many firms and the U.S. Military. At this time, he is Management Consultant for State Farm Insurance Companies, with Corporate Headquarters in Bloomington, Illinois. In this connection, he has given lectures on general management issues of corporate America. He is also one of the distinguished professors who composed the Economic Advisory Team of Governor George Bush’s 2000 Presidential Campaign.\n\nProfessor Butler has appeared on over 30 radio and television programs, including Eye On America (CBS Nightly News), The Jim Lehrer News Hour, CBS Radio Talk Show, The Osgood Report, and Public Radio. In addition, Professor Butler’s research has appeared in The Wall Street Journal, The New York Times, The Chicago Tribune, Time Magazine, U.S. News and World Report, and other newspapers and magazines across America.\n\nHis books include <em>Entrepreneurship and Self-Help Among Black America: A Reconsideration of Race and Economics</em>; <em>All That We Can Be: Black Leadership and Racial Integration the Army Way&nbsp;</em>(with Charles C. Moskos – Winner of the Washington Monthly Best Book Award); <em>Immigrant and Minority Entrepreneurship: The Continuous Rebirth of American Communities</em> (with George Kozmetsky, forthcoming); and, <em>Forgotten Citations: Studies in Community, Entrepreneurship, and Self-Help Among Black-Americans&nbsp;</em>(with Patricia Gene Greene and Margaret Johnson, forthcoming). Professor Butler received his undergraduate education from Louisiana State University in Baton Rouge and his Ph.D. from Northwestern University in Evanston, Illinois.\n\n</div>\n</div>','John Sibley Butler','&nbsp; John Sibley Butler &nbsp; Bio John Sibley Butler holds the J. Marion West Chair for Constructive Capitalism in the Graduate School of Business (Department of Management). He is a professor in the Management Department and holds a joint appointment in Organizational Behavior in the College of Liberal Arts, where he holds the Darrell K. [...]','publish','closed','closed','','john-sibley-butler','','','2020-03-11 03:53:49','2020-03-11 03:53:49','',0,'http://localhost:8000/?bios=john-sibley-butler',0,'bios','',0),(49,1,'2020-03-08 16:21:21','2020-03-08 16:21:21','Mr. Cherry is a professor of economics at Brooklyn College and the City University of New York Graduate Center. His main areas of interest include race and gender earnings\' disparities in America, issues of poverty, low-income housing, tax reform to benefit working families, domestic relations, and immigration. These and other similar subjects are featured in his latest social policy book, published by NYU&nbsp;Press under the title, <em>Moving Working Families Forward: Third Way Policies That Work</em>.\n\nRobert Cherry has written extensively on the subject of discrimination and race, as well as the Holocaust in Poland.','Robert Cherry','&nbsp; Robert Cherry &nbsp; Bio Mr. Cherry is a professor of economics at Brooklyn College and the City University of New York Graduate Center. His main areas of interest include race and gender earnings\' disparities in America, issues of poverty, low-income housing, tax reform to benefit working families, domestic relations, and immigration. These and other [...]','publish','closed','closed','','robert-cherry','','','2020-03-13 16:46:54','2020-03-13 16:46:54','',0,'http://localhost:8000/?bios=robert-cherry',0,'bios','',0),(50,1,'2020-03-08 16:23:07','2020-03-08 16:23:07','Coleman Hughes is an undergraduate student at Columbia University majoring in Philosophy. Born and raised in New Jersey, he briefly attended the Juilliard School before dropping out with the intention of pursuing a career as an independent jazz/hip-hop artist. Shortly thereafter, he discovered a passion for philosophy and enrolled at Columbia. His interests include race, politics, ethics, economics, and philosophy. His writings have been featured in the&nbsp;<em>New York Times, Wall Street Journal</em>,&nbsp;<em>The National Review,</em> <em>City Journal,&nbsp;</em>and&nbsp;<em>The Spectator.</em> He has also appeared on several podcasts, including The Rubin Report, Waking Up with Sam Harris, The Glenn Show, and has testified before U.S. Congress.\n<div class=\"text-center m-3\">\n      <a href=\"/featured-essays/lets-arm-black-children-with-lessons-that-can-improve-their-lives/\" class=\"btn btn-red\"><span>full essay</span></a></div>','Coleman Cruz Hughes','&nbsp; Coleman Cruz Hughes &nbsp; Bio Coleman Hughes is an undergraduate student at Columbia University majoring in Philosophy. Born and raised in New Jersey, he briefly attended the Juilliard School before dropping out with the intention of pursuing a career as an independent jazz/hip-hop artist. Shortly thereafter, he discovered a passion for philosophy and enrolled [...]','publish','closed','closed','','coleman-cruz-hughes','','','2020-03-10 03:44:13','2020-03-10 03:44:13','',0,'http://localhost:8000/?bios=coleman-cruz-hughes',0,'bios','',0),(51,1,'2020-03-08 16:26:03','2020-03-08 16:26:03','<div>\r\n<div>\r\n<div>\r\n\r\n&nbsp;\r\n<div>Latasha Harrison Fields</div>\r\n&nbsp;\r\n<div><iframe width=\"100%\" src=\"https://player.vimeo.com/video/391330189?embedparameter=value\"></iframe></div>\r\n</div>\r\n<p>Bio</p>\r\n\r\n</div>\r\n<div>\r\n\r\nLatasha Fields and her husband, Ronald L. Fields, are Overseers and Pastors of Our Report Ministries &amp; Publications in Chicago, IL and the founders of Ky’Ijel Group Christian Academy (Homeschool Academy), and Christian Home Educators Support System (CHESS). These are evangelistic outreach ministries that serve and support the families in the City of Chicago and surrounding communities. They provide assistance and resources about home education, cooperative educational and recreational opportunities, curriculum guidance as well as pertinent parental rights issues, and much more. Their mission is to empower parents to take back the responsibility of educating their children.\r\n\r\nLatasha is the State Coordinator of Illinois for ParentalRights.org, a volunteer with Junior Achievement of Chicago, and a member of UrbanCure Clergy Network. She has over 19 years of entrepreneurial experience, with 14 of those years concentrated in the real estate industry with several certifications in Property Management and Non-profit Housing. She received a Bachelors’ degree in Business Administration from Trinity Christian College in Palos Heights, IL with a 4.0 GPA.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/achievers/latasha_fields\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/achievers/latasha_fields</a>.</p>','Latasha Harrison Fields','&nbsp; Latasha Harrison Fields &nbsp; Bio Latasha Fields and her husband, Ronald L. Fields, are Overseers and Pastors of Our Report Ministries &amp; Publications in Chicago, IL and the founders of Ky’Ijel Group Christian Academy (Homeschool Academy), and Christian Home Educators Support System (CHESS). These are evangelistic outreach ministries that serve and support the families [...]','trash','closed','closed','','latasha-harrison-fields__trashed','','','2020-03-10 02:17:39','2020-03-10 02:17:39','',0,'http://localhost:8000/?bios=latasha-harrison-fields',0,'achievers','',0),(52,1,'2020-03-08 16:28:42','2020-03-08 16:28:42','<div>\r\n<div>\r\n<div> Ian Rowe  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/rowe.png\" alt=\"Children achieve the expectations we teach: Charting a path to a more perfect union begins with our guidance\" /></div>\r\n<p>Children achieve the expectations we teach: Charting a path to a more perfect union begins with our guidance</p>\r\n<p>By Ian Rowe</p>\r\n\r\n</div>\r\n<div>\r\n\r\n<em>“‘We the people, in order to form a more perfect union …’ — 221 years ago, in a hall that still stands across the street, a group of men gathered and, with these simple words, launched America’s improbable experiment in democracy.”</em> — Barack Obama\r\n\r\nOn March 18, 2008, then-presidential candidate Obama thus began an oratory that Andrew Sullivan at The Atlantic <strong>called</strong> a “searing, nuanced, gut-wrenching, loyal, and deeply, deeply Christian speech” and “the most honest speech on race in America in my adult lifetime.” Standing in Constitution Center in Philadelphia, Obama <strong>argued</strong> that despite America’s original sin of the abomination of slavery, he was optimistic that future generations would continue to make progress towards “a more perfect union,” precisely because our nation was founded on the principles ratified in the Constitution of 1789, when “America’s improbable experiment in democracy” was launched.\r\n\r\nRecalling Obama’s speech is relevant amidst today’s fierce debate as to what to teach young Americans about the nation’s origin story and true birthdate. Like Obama, some posit that it is 1789, the year the Constitution went into effect, establishing the American form of government. Most Americans believe it was 1776 upon, the signing of the Declaration of Independence and the enumeration of the unalienable rights of life, liberty and the pursuit of happiness. Some historians say it is technically 1507, when a map known as “<strong>America’s Birth Certificate</strong>” was the first to depict the name “America,” a Latinized version of “Amerigo” Vespucci, the Italian explorer who was the first person to recognize the lands to which Christopher Columbus sailed in 1492 were part of a separate continent.\r\n\r\n“America” is identified in the top portion of this segment of a <strong>map created in 1507 by Martin Waldseemüller</strong>.\r\n\r\nAgainst this backdrop enters the “<strong>1619 Project</strong>,” an initiative from The New York Times that commemorates “the 400th anniversary of the beginning of American slavery, and aims to reframe the country’s history by placing the consequences of slavery and the contributions of black Americans at the very center of our national narrative.”\r\n\r\nIn addition to convincing Times magazine readers that “<strong>our democracy’s founding ideals were false when they were written</strong>,” the 1619 Project is making a concerted effort to ensure the next generation develops a warped view of America as well. <strong>Random House Group</strong> has acquired the rights to the 1619 Project and will develop a graphic novel and series of four publications for young people. The Pulitzer Center has become the project’s education partner. According to its <strong>annual report</strong>, the Pulitzer Center has provided free reading guides, extension activities, lesson plans and physical copies of the magazine to hundreds of schools and teachers across all 50 states, who have brought curricular resources to some 3,500 classrooms.\r\n\r\nIndeed, some of the poorest school districts in the country, with the lowest performance levels in reading and math, have adopted the 1619 Project as mandatory curriculum for their high school students. In cities such as <strong>Chicago</strong>, <strong>Newark</strong> and <strong>Buffalo</strong>, with high concentrations of minority students, what will these young minds now be learning?\r\n\r\nCentral to the thesis of 1619 is that <strong>this nation was founded not as a democracy but as a slavocracy</strong>; that white racist supremacy is irrevocably intertwined in the country’s DNA; that plantation slave-labor camps were the catalyst for an <strong>enduring system of brutal American capitalism</strong>; and as Nikole Hannah-Jones, the person who spearheaded 1619, asserted in this <strong>video</strong>, it is “time for this country to pay what is owed.” She explains that reparations — in the form of cash payments — would be due to anyone who can “trace a descendant back to American slavery,” and who can “prove that 10 years prior to the discussion of the reparations bill, you actually lived as a black person.”\r\n\r\nSince 2010, I have run a network of public charter schools that now educates more than 2,000 predominantly black and Hispanic students in the heart of low-income communities in the South Bronx and Lower East Side of Manhattan. Because of frustration with their zoned schools parents must enter a random lottery to gain entry to our open enrollment schools. While parents themselves have faced structural barriers around race, and fear that their children will as well, they know a great education can make the difference. They do not believe that their children are doomed to be shackled by the horrors of America’s legacy of slavery. On the contrary, they want our teachers to provide the kind of quality education that equips their kids with the skills, knowledge and habits of mind to thrive in America.\r\n\r\nThat is what is so disturbing and dangerous about the 1619 Project’s aspiration for children: to create in the minds of students and teachers of all races a vision of America that is imbued with a permanent malignancy that is hostile to the dreams of students of color.\r\n\r\nIt is simply wrong.\r\n\r\nAs educators, we must reject these tired ideas that lead to the soft bigotry of low expectations. We do our scholars no favors by treating them as victims because of a group identity, or teaching them to become dependent on a government system such as reparations in order to succeed in their own lives. As this Wall Street Journal author <strong>writes</strong>, “At the core of the reparation movement is a divisive and demeaning view of both races. It grants to the white race a wicked superiority, treating them as an oppressive people too powerful for black Americans to overcome. It brands blacks as hapless victims devoid of the ability, which every other culture possesses, to assimilate and progress. Neither label is earned.”\r\n\r\nBlack students growing up in low-income communities are inundated with messages from many adults in their lives that they will be preyed upon because of their race. Rather than reinforce this false idea of powerlessness in the face of a system rigged against them, why not educate young people of color about the forces within their control that are most likely to put them on a pathway to power and economic success?\r\n\r\nFor example, in 2014, a team of researchers led by Harvard’s Raj Chetty investigated the intergenerational mobility of more than 40 million children and their parents. What factors led to communities having high rates of economic mobility across generations, and others in which few children escape poverty? <strong>The Land of Opportunity study</strong> they produced found that “the strongest predictors of upward mobility are measures of family structure such as the fraction of single parents in the area.”\r\n\r\nA growing body of research underscores the transcendent role that individual decisions about the timing of family formation can play in achieving the American Dream. Indeed, a staggering <strong>97 percent of millennials</strong> who followed the “<strong>success sequence</strong>”— getting at least a high school degree, working full time, and marrying before having any children, in that order — avoided poverty. And “<strong>Black Men, Making It in America: The Engines of Economic Success for Black Men in America</strong>,” reveals that a number of factors — education, work, marriage, church participation, military service, and a sense of personal agency — are all highly correlated to black male economic success in America.\r\n\r\nShouldn’t our young people be taught to understand the pathways more likely to have them flourish financially, rather than perpetuate the noxious notion that black kids are owed something and that their path to success must be paved by a massive government handout?\r\n\r\nIt is ironic that Nikole Hannah-Jones herself exemplifies how sticking to this middle-class script in her own life is creating an opportunity for her children. In the autobiographic New York Times story, “<strong>Choosing a School for My Daughter in a Segregated City</strong>,” and in the discussion about <strong>busing and desegregation</strong>, Hannah-Jones courageously shares the fears that she and her husband had about enrolling 4-year-old Najya in a segregated, low-income school in Brooklyn. After describing all of the machinations that went into their decision, Hannah-Jones makes a revealing statement: “I also knew that we would be able to make up for Najya anything the school was lacking.” Consider the confidence and privilege Hannah-Jones expressed in her and her husband’s ability to ensure their daughter succeeds. No amount of anti-black racism, or putting their daughter in a high-poverty, all-black school, could overcome the <strong>power of the stable, two-parent home</strong> she and her husband provide.\r\n\r\nUltimately, I know that the black and brown children from the schools I lead are entering a world in which factors related to race, class, or gender will force them to confront extraordinary challenges while simultaneously being exposed to extraordinary opportunities. The question is, what will make the difference in whether these young scholars succumb to challenge, or thrive on opportunity; whether they develop a mindset of enslavement or empowerment?\r\n\r\nWe cannot deprive young black children — or kids of all races — of the knowledge of the series of decisions that Nikole Hannah-Jones, millions of black Americans and I have pursued on their pathway to economic prosperity and achievement of the American Dream.\r\n\r\nMany of us in the black community must preach what we have practiced achieving our own levels of professional success — and more importantly, share what we are teaching our children to help them have the greatest likelihood to achieve their chosen path of fulfillment. For many of us, this goes well beyond just having “The Talk” with our black sons about avoiding police brutality.\r\n\r\nIt also means communicating to our sons and daughters that they have power in their individual choices, and that those decisions can shape their destiny despite structural barriers associated with race, class, and poverty.\r\n\r\nAs the 1619 Project correctly points out, America’s tortured history will forever be scarred by the horrific stories of chattel enslavement. But where are the empowering stories of progress? What the Times project completely misses is the peculiar duality of America. As Hendrik Hertzberg and Henry Louis Gates, Jr. wrote in the 1996 New Yorker special edition, <strong>Black in America</strong>, “For African-Americans, the country of oppression and the country of liberation are the same country.”\r\n\r\nIn closing his <strong>2008 speech on race</strong>, Obama described the path towards a more perfect union: “For the African American community, that path means embracing the burdens of our past without becoming victims of our past. It means continuing to insist on a full measure of justice in every aspect of American life. But it also means binding our particular grievances — for better health care and better schools and better jobs — to the larger aspirations of all Americans: the white woman struggling to break the glass ceiling, the white man who has been laid off, the immigrant trying to feed his family. And it means taking full responsibility for our own lives — by demanding more from our fathers, and spending more time with our children, and reading to them, and teaching them that while they may face challenges and discrimination in their own lives, they must never succumb to despair or cynicism; they must always believe that they can write their own destiny.”\r\n\r\nRegardless of where the pushpin falls on America’s timeline of discovery, what really matters is its future and the power of black — and all — Americans to shape this shared destiny.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/ian-rowe/essay/525165695\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/ian-rowe/essay/525165695</a>.</p>','Ian Rowe','Ian Rowe Children achieve the expectations we teach: Charting a path to a more perfect union begins with our guidance By Ian Rowe “‘We the people, in order to form a more perfect union …’ — 221 years ago, in a hall that still stands across the street, a group of men gathered and, with [...]','trash','closed','closed','','ian-rowe__trashed','','','2020-03-09 03:44:15','2020-03-09 03:44:15','',0,'http://localhost:8000/?featured-essays=ian-rowe',0,'featured-essays','',0),(53,1,'2020-03-08 16:28:42','2020-03-08 16:28:42','','','','inherit','open','closed','','53','','','2020-03-08 16:28:42','2020-03-08 16:28:42','',52,'http://localhost:8000/wp-content/uploads/2020/03/rowe.png',0,'attachment','image/png',0),(54,1,'2020-03-08 16:30:31','2020-03-08 16:30:31','<div>\r\n<div>\r\n<div> Carol M. Swain  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/swain.png\" alt=\"Critical Race Theory’s Destructive Impact on America\" /></div>\r\n<p>Critical Race Theory’s Destructive Impact on America</p>\r\n<p>By Carol M. Swain</p>\r\n\r\n</div>\r\n<div>\r\n\r\nUnder the guise of a venture called the “<strong>1619 Project</strong>,” revisionist history about race in America is being introduced into classrooms across America without undergoing the normal peer review expected of educational materials. August 2019 marked the birth of the project, a <strong>publication</strong> of The New York Times Magazine and the Pulitzer organization, containing a collection of essays and artistic works to commemorate the 400-year anniversary of slavery in America. The project has mushroomed into a movement to re-educate Americans via newfangled claims about how deeply racism is embedded in America’s core.\r\n\r\nAs of February 2020, five public school systems <strong>had adopted</strong> the 1619 Project’s curriculum district-wide, and its free teaching materials had reached 3,500 classrooms. This rapid progression for the distribution of teaching materials created by journalists and scholars has been done without proper vetting. There has been no standard review process or serious effort made to address the many concerns raised by distinguished subject-matter critics from elite universities. The rush to get these materials into America’s classrooms proceeded recklessly.\r\n\r\nWhat has ensued is a new racial narrative that places black America’s struggles at the feet of the nation’s white Founding Fathers. This requires a new birthdate for the nation. Instead of July 4, 1776, when the Founders signed the Declaration of Independence pledging to risk their lives, fortunes, and sacred honor to found a new nation, the 1619 Project scholars place the inception of the nation more than 150 years earlier — at 1619. That’s when the first Africans came to Virginia as indentured servants before becoming free blacks.\r\n\r\nCuriously, and inexplicably, the revisionist narrative skips over the 42 years of indentured servitude that enabled the former slaves to gain the freedom and resources to become the foundation of the free black population in America.\r\n\r\nJake Silverstein of the Times has <strong>written</strong> that the arrival of enslaved Africans “inaugurated a barbaric system of chattel slavery that would last for the next 250 years.” Conspicuously absent from the dominant historical narrative is the fact that free blacks and Indian tribes were right there alongside whites, buying and selling slaves after slavery became legal in 1661.\r\n\r\nHistorian Philip Foner, in his book “<strong>History of Black Americans</strong>,” provides critical details that American students should know about the origins of slavery in America:\r\n\r\n“The fact that the early Negroes imported into Virginia held the status of indentured servants is shown by the records of some Negroes’ receiving the customary ‘freedom dues’ in the form of land at the end of their term of service. Some obtained land after becoming free by importing servants under the ‘head-right’ system, by which they obtained 50 acres for each servant imported. A small number of Negro landowners not only held black servants but were sufficiently prosperous to pay the transportation costs of white indentured servants, through each of whom they could obtain 50 acres of land. Anthony Johnson, who was imported into Virginia in 1622, accumulated property after he ended his indentured period, and even though he lost all his holdings in a fire, was able by 1651 to import five black servants into the colony, for which he was granted 250 acres in Northampton County. About 1650, Benjamin Dole, a Negro, was granted 300 acres of land in Surry County for having imported six servants. Another Negro was granted 550 acres after importing 11 people.”\r\n\r\nClearly, this account differs substantially from the narrative advanced by the 1619 Project contributors. What some of them hope to do is to build a case for monetary reparations for descendants of slaves. This is a false hope that would not address the problems many blacks have today, or the enormous progress black Americans overall have made.\r\n\r\nThose who push white guilt and black victimhood ignore critical facts. One is that today’s white Americans are not responsible for the sins of generations ago. Second, slavery was an institution that blacks, Native Americans, and whites participated in as slaveholders. There’s plenty of guilt to go around there.\r\n\r\n&nbsp;\r\n\r\n<strong><span>Critical Race Theory and the Diversity Inclusion Industry</span></strong>\r\n\r\n<strong>Critical race theory</strong> is an analytical framework to analyze institutions and culture. Its purpose is to divide the world into white oppressors and non-white victims. Instead of traditional forms of knowledge, it uses personal narratives of marginalized minority “victim” groups (blacks, Hispanics, Asians) as irrefutable “evidence” of the dishonesty of their mostly white heterosexual oppressors. The ultimate goal of this theory’s proponents is to remake society so that the victim class eventually displaces the oppressors and becomes the new ruling class.\r\n\r\nWithin this framework, white privilege and its unearned benefits are responsible for economic, health care, and social disparities in minority communities. It advances a narrative of blame that declares white America guilty for the plight of blacks. When it comes to education, members of the victim classes do all the teaching. It is a worldview and narrative that commands white people to sit in obedience and listen quietly to the arguments about their unjust gains as well as their obligation to provide a remedy for — in this case, black Americans, whether they are descended from slaves or not.\r\n\r\nThere is no way out for whites when it comes to race. Critical race theory assumes that racism is permanent and affects every aspect of our society, including political, economic, social and religious institutions. The theory further advances the belief that being born with white skin, in itself, gives unearned privileges. Therefore, any expectation of societal attainment of colorblindness, in which race or ethnicity does not hinder opportunities, is impossible to be achieved. Neutrality in law and decision-making is a pipe dream that can never be attained. Therefore, this mistaken reasoning goes, the oppressive system must be dismantled and destroyed.\r\n\r\nThis flawed theory suggests that race and ethnicity will always taint and pollute every decision, and, as a result, racial minorities will consistently lose out to whites because of structural racism. The message is clear: If you are unfortunate enough to be born with black skin, you are forever a second-class citizen who pays a race penalty. Under this rationale, the most affluent blacks rank below the poorest whites when it comes to privilege and opportunities. We are asked to believe that more than 50 years of affirmative action programs and race consciousness have done nothing to change the trajectory or opportunities of people born without white skin. Critical race theory says every dysfunctional condition in black, urban communities can be traced to slavery and its aftermath. There is no place for the individual-choice initiative.\r\n\r\nWhat critical race theory actually “accomplishes” is to create anger, frustration, and despondency among persons in the victim categories who internalize the destructive message.\r\n\r\nUniversities and colleges have created a cottage industry of people who profit from indoctrinating America’s future leaders with a dangerous and destructive ideology. These future leaders then spread this diseased ideology, like a virus without an antidote, into corporate boardrooms as well as K-12 public and private schools, both Christian and non-Christian. Standards normally used to reward academic credentials are sometimes relaxed to give more authority to watered-down factors such as “personal experience” and the narrative of victim-class members and less credence to whatever facts, science, and contrary data that persons from the “oppressor” class might dare to proffer.\r\n\r\nEducation is now about white privilege indoctrination. According to the narrative, all white Americans are guilty oppressors who have benefitted from their white skin even if their parents are, say, Appalachian poor or high school dropouts working at the local big-box franchise store (if employed at all). Once the oppressor label is applied, accepted, and internalized, a deadly silencing ensues. In some cases, animated videos with messages of white guilt and oppression shown to middle and high school students create damaging images where whites are taught guilt and minorities are assigned permanent and debilitating victimhood.\r\n\r\nOne notorious example of the “teaching” materials for diversity and sensitivity training is a short YouTube video entitled, “<strong>The Unequal Opportunity Race</strong>.” It has had more than 1.3 million views as of this writing. Its crippling message is clear: White boys and girls have unfair advantages, and white-imposed roadblocks prevent black boys and girls from achieving success.\r\n\r\nLast year, the office of instruction for Westfield (N.J.) Public Schools approved a course on “Power, Privilege, and Imbalance in American Society.” Learning objectives of the semester-long, two-credit course include how to:\r\n\r\n• Analyze and evaluate how white supremacy has been established in American society and the ways it continues to impact the African American, Native American, Hispanic, and Asian communities today; and\r\n\r\n• Identify the concept of race and differentiate between the terms “racism,” “prejudice,” “dejure” and “de facto segregation,” “institutional racism,” “personal racism,” “tolerance” and “intolerance.”\r\n\r\nThe <strong>syllabus</strong> explains that critical race theory is a theoretical concept that emerged from the civil rights movement. The goal is to “give voice to groups who have suffered from systemic oppression, and develop theoretical and practical ways for students to deconstruct the power structures.”\r\n\r\n&nbsp;\r\n\r\n<strong><span>Messages Matter</span></strong>\r\n\r\nThe 1619 Project is a misguided effort to keep open historical wounds while telling only half of the story. It is flawed because it is connected to critical race theory and the diversity-inclusion grievance industry that focuses on identity politics and division. Blaming today’s families for the mistakes of our ancestors is not a prescription for unifying the country or empowering racial and ethnic minorities.\r\n\r\nWe can do better. Within Christian communities, there is a basis for countering destructive narratives that have invaded our educational institutions and the corporate world. The solution for hatred, bitterness, and distrust can be found in New Testament principles. Rather than wallow in the past and revisionists’ efforts to build a case for reparations, we, as Americans, need to move forward while practicing the forgiveness and love of neighbor that Jesus espoused. We need not look any further than the “golden rule” (do unto others as you would have them do unto you) to find the tools that enable us to transcend racial and ethnic conflicts that keep us from working together and celebrating our victories. Our present approach cripples members of the designated victim groups while creating new victims among those classified as oppressors.\r\n\r\nI speak from a personal perspective as someone who has watched the changes from many vantage points. I reached my formative years before critical race theory and cultural Marxism gained a dominant foothold. Even though I was born and grew up in rural southern poverty during the era of segregation, I was not taught to hate white people or to hate America. Instead, my black teachers stressed our need to work hard and excel. I grew up to be a proud American who never doubted she lived in the greatest country in the world. No one around me encouraged me to see myself as a victim. I never fixated on the fact that I was black, poor, and female. Had I done so, I doubt I would have achieved anything.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/carol-m-swain/essay/525154172\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/carol-m-swain/essay/525154172</a>.</p>','Carol M. Swain','Carol M. Swain Critical Race Theory’s Destructive Impact on America By Carol M. Swain Under the guise of a venture called the “1619 Project,” revisionist history about race in America is being introduced into classrooms across America without undergoing the normal peer review expected of educational materials. August 2019 marked the birth of the project, [...]','trash','closed','closed','','carol-m-swain__trashed','','','2020-03-09 03:44:28','2020-03-09 03:44:28','',0,'http://localhost:8000/?featured-essays=carol-m-swain',0,'featured-essays','',0),(55,1,'2020-03-08 16:30:32','2020-03-08 16:30:32','','','','inherit','open','closed','','55','','','2020-03-08 16:30:32','2020-03-08 16:30:32','',54,'http://localhost:8000/wp-content/uploads/2020/03/swain.png',0,'attachment','image/png',0),(56,1,'2020-03-08 16:31:21','2020-03-08 16:31:21','<div>\r\n<div>\r\n<div> John Sibley Butler  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/butler.png\" alt=\"An Algorithm of Success: Understanding Black America\" /></div>\r\n<p>An Algorithm of Success: Understanding Black America</p>\r\n<p>By John Sibley Butler</p>\r\n\r\n</div>\r\n<div>\r\n\r\nDecades ago, I arrived at the National Center for Neighborhood Enterprise to chat with Robert Woodson and William Raspberry, the late outstanding columnist for the Washington Post, about research on the success paradigm of black Americans. After presenting the manuscript, Raspberry noted, “You had better put all of the data in the book because people will never believe your paradigm.”\r\n\r\nIn 1977, the first edition of “<strong>Entrepreneurship and Self-Help Among Black Americans: A Reconsideration of Race and Economics</strong>” was published. Relying on scholarship that lay dormant for years, the book explains how black Americans created a blueprint for success for future generations. Data for the work were taken from scholars who documented the success of black Americans under difficult circumstances. These works include W.E.B. DuBois’s “<strong>Economic Co-Operation Among Negro Americans</strong>” (1898) and “<strong>The College-Bred Negro American</strong>” (1911); Abram L. Harris’s “<strong>The Negro As Capitalist</strong>” (1918); Booker T. Washington’s “<strong>The Negro in Business</strong>” (1906); Charles Johnson’s “<strong>Negro College Graduate</strong>” (1947); and Josepha Pierce’s “<strong>Negro Business and Business Education</strong>” (1947).\r\n\r\nMy book allows comparisons between other groups of all races who had followed this paradigm; among variables that are important, especially the relationship between entrepreneurship and education of children, there are striking similarities. Understanding the success model of America means understanding differences between segregation, homophily and different modes of adjustment to America, one of the greatest market economies that ever existed. We have over 150 years of data to help us understand strategies that lead to success in America under all kinds of circumstances.\r\n\r\nSo what is it that leads to success?\r\n\r\nIf we were to create a learning algorithm for group success, and indeed non-success, through the generations, we start with how groups enter market economies, either with an emphasis on wage labor or as entrepreneurs. The algorithm would tell us that, in the aggregate, those groups that entered by putting self-employment at its very center, and also created educational structures for success, have much better outcomes than those who joined the workforce as laborers without creating institutional structures. In a real sense, America is the story of how different racial and religious groups (and combinations of both) come together and place entrepreneurship at the center of the community. When this is done voluntarily, sociologists call it “homophily,” often defined as “birds of a feather flock together.”\r\n\r\nAs noted by Max Weber in “<strong>The Protestant Ethnic and the Spirit of Capitalism</strong>,” when there is discrimination and no opportunities to serve the state, groups are driven into economic entrepreneurship and become very successful. One can think of white Jews in Europe, the Igbo in Africa, Mormons in America, and the Japanese in California. Future generations among these groups have an intense interest in entrepreneurship and education. Segments of black America throughout history also fall into this equation, because during the days of forced segregation, no group carried out the algorithm better. Under segregation, there was intense homophily that placed entrepreneurship and education at the center of the community.\r\n\r\nThe effects of putting entrepreneurship and institution-building at the center of the community began to appear in Henry M. Minton’s 1911 work, “<strong>Early History of Negroes in Business in Philadelphia</strong>.” The impact of self-employment was significant because entrepreneurs served as leaders of the community. This effect was further synthesized in Dubois’s “The College-Bred Negro American.” By 1938, Johnson’s “Negro College Graduate” was able to show that blacks in the entrepreneurial tradition were in their third generation of college matriculation.\r\n\r\nDecades of research into the failure of blacks has obscured this relationship between self-employment and education. As a result, the country is reluctant to understand this groundbreaking blueprint established by early black Americans. Recently, the chancellor of my undergraduate institution informed me that he is proud that the institution would be graduating “first-generation college graduates,” using code for black Americans. I answered by noting that when I enrolled in Louisiana State University in 1965, most incoming black students were second- and third-generation college graduates. Before there was desegregation, there was a strong tradition of black college graduates because of the entrepreneurial spirit of parents, grandparents and great-grandparents.\r\n\r\nHow strong was this entrepreneurial tradition? Margaret Levenstein’s 2004 research, “<strong>African-American Entrepreneurship: View from the 1910 Census</strong>,” shows that black Americans were more likely than white Americans to be employers, and almost as likely as whites to be self-employed. This was the result of free blacks setting the standard prior to the Civil War and Booker T. Washington and his <strong>Tuskegee Machine</strong>, which took self-employment of blacks to a different level under his <strong>National Negro Business League</strong>. While in a constant battle with the NAACP, which was founded to blunt the effects of his Tuskegee Machine, black Americans created communities that produced entrepreneurs who supported private black colleges -- some established with the help of northern black merchants after the Civil War and the majority established by black religious institutions -- and universities and continued the success of the group.\r\n\r\nIn recent years, more scholars have captured this buried history. Robert Kenzer’s “<strong>Enterprising Southerners</strong>” (1997); Margo Jefferson’s “<strong>Negroland</strong>” (2016); Elizabeth Downing Taylor’s “<strong>The Original Black Elite</strong>” (2018); and “<strong>Black Georgetown Remembered</strong>” (1991) by Kathleen Lesko, Valerie Babb and Carroll Gibbs all are in this tradition. There also is renewed interest in scholarship that documents the emergence of black wealth under entrepreneurship. These include “<strong>Black Fortunes</strong>” by Shomari Wills; “<strong>Staking A Claim: Jake Simmons, Jr. and The Making of an Oil Dynasty</strong>” by Jonathan Greenburg; and popular magazines such as <strong>Fortune</strong>, which documents the evolution of black millionaires.\r\n\r\nTo be sure, not all black Americans followed this model of entrepreneurship and self-help. Like many Americans, they followed the model that stressed the importance of wage labor and the presence of factories. Both models are acceptable but produce different results. When factories fail, the results are devastating. This can be seen in William Julius Wilson’s book, “<strong>The Declining Significance of Race</strong>.” Using Chicago as a laboratory, Wilson showed how communities became “’hoods” and crime increased as industries failed that city. A similar pattern was seen all over the industrial North, and affected all people. But many blacks, who embraced education and entrepreneurship, did not experience such fates.\r\n\r\nWilson’s work is in the tradition of what I have termed the “failure paradigm”; there is no place for self-employment in that model. Indeed, there was no need to emphasize education because factory jobs do not require education. One could complete high school, during the glory days of the North, join a union and have an outstanding work experience. But when homophily – that is, self-sustaining ecosystems of educated black entrepreneurs -- was applied under segregation, the effects were substantial. Thus, by 1992, when work had disappeared in the North, states that led in the percentage of black college graduates were Mississippi, Louisiana, Georgia, South Carolina and Alabama. These are all southern states with strong histories of legal segregation, but high levels of entrepreneurship and self-help among black Americans.\r\n\r\nThe failure paradigm, which neglects the blueprint of success, has influenced commentary on black Americans. Indeed, E. Franklin Frazier’s “<strong>Black Bourgeoisie</strong>” (1957) was very critical of black entrepreneurship. But entrepreneurship and community-building produced very successful future generations and opportunity structures in the past that have been buried. Contrary to popular belief, black college matriculation did not start in the late 1960s. Tiger Woods did not bring golf to black America. As noted in Marvin Dawkins’s and Graham Kinloch’s “<strong>African American Golfers During the Jim Crow Era</strong>,” black country clubs existed around the old South and even boasted a black PGA that could have competed with the white golf greats before Tiger Woods.\r\n\r\nToday, commentators in the public square never would acknowledge that black enterprises in Durham, N.C., survived the Great Depression as other enterprises were collapsing, or that black millionaires, such as <strong>Madam Walker</strong>, lived and achieved at the turn of the century. Juliet Walker’s “<strong>The History of Black Business in America</strong>” documents success from the inception of the country.\r\n\r\nTo be sure, opportunities should be open to all; thus, a continued interest in the importance of opportunity structures. But as Harold Cruse noted in the “<strong>The Crisis of the Negro Intellectual</strong>,” the most successful Americans belong to groups who help them prepare for the future. This theme also runs through other groups and can be found in Joel Kotkins’s “<strong>Tribes</strong>” (white Jews); Min Zhou’s “<strong>Chinatown</strong>” (Chinese); and Edna Bonacich’s “<strong>The Economic Basis of Ethnic Solidarity</strong>” (Japanese). But as noted by DuBois in “Economic Co-Operation Among Negro Americans,” although non-black immigrants could put their enterprises in any part of the city, black enterprises were forced from the central business district to all-black areas.\r\n\r\nEntrepreneurship among black Americans is booming in the digital age, as well as in traditional sectors. Immigrant Africans, as is true of all groups, are more likely to be entrepreneurs than black Americans. The same relationship between entrepreneurship, education of children and success is being shaped by these new Americans. American blacks -- and no one else has to do this -- have to celebrate their entrepreneurial history and move away from the failure paradigm that was established in the 1970s and celebrates failure.\r\n\r\n“Urban blacks” is only one tradition of black America. One should not seek an explanation for the “plight” of black males, but instead look to the archives or Morehouse College, which has been graduating blacks for generations for over a hundred years. Martin Luther King Jr. was a third-generation Morehouse man from the prosperous Sweet Auburn Avenue section of Atlanta, and these kinds of communities existed throughout the South. His educational success originated with the entrepreneurial spirit of black America, a tradition he did not enhance during the modern civil rights movement.\r\n\r\nSelf-employment hoovers around <strong>10 percent</strong> in America, and the foreign-born among all racial groups have higher rates. This pattern is being followed by immigrant Africans and ], as noted by the groundbreaking work of Princeton scholar Tod Hamilton’s “<strong>Immigration and the Remaking of Black America</strong>,” immigrants are setting an old pattern of success for people of African descent. Robert Woodson’s “<strong>The Triumphs of Joseph: How Today’s Community Healers are Reviving Our Streets and Neighborhoods</strong>” concentrates on old values for a new black America.\r\n\r\nI can say with a great degree of certainty that if one’s great-great-grandparents were entrepreneurs, that person’s family is in their fourth generation of college matriculation. The model is there to make all black Americans in the image of what self-help blacks envisioned. Of course there are overlaps in all models, but the model of success is there and should be acknowledged and celebrated.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/john-sibley-butler/essay/525116977\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/john-sibley-butler/essay/525116977</a>.</p>','John Sibley Butler','John Sibley Butler An Algorithm of Success: Understanding Black America By John Sibley Butler Decades ago, I arrived at the National Center for Neighborhood Enterprise to chat with Robert Woodson and William Raspberry, the late outstanding columnist for the Washington Post, about research on the success paradigm of black Americans. After presenting the manuscript, Raspberry [...]','trash','closed','closed','','john-sibley-butler__trashed','','','2020-03-09 03:44:36','2020-03-09 03:44:36','',0,'http://localhost:8000/?featured-essays=john-sibley-butler',0,'featured-essays','',0),(57,1,'2020-03-08 16:31:21','2020-03-08 16:31:21','','','','inherit','open','closed','','57','','','2020-03-08 16:31:21','2020-03-08 16:31:21','',56,'http://localhost:8000/wp-content/uploads/2020/03/butler.png',0,'attachment','image/png',0),(58,1,'2020-03-08 16:31:52','2020-03-08 16:31:52','<div>\r\n<div>\r\n<div> Robert Cherry  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/cherry.png\" alt=\"Responses to Adversity\" /></div>\r\n<p>Responses to Adversity</p>\r\n<p>By Robert Cherry</p>\r\n\r\n</div>\r\n<div>\r\n\r\nThe New York Times’ “<strong>1619 Project</strong>” focused on linking the extreme harshness of slavery to the black experience of today. But overstating this link is misleading and promotes inaccurate representations of the behaviors of the enslaved, reinforcing contemporary negative stereotypes that are simply inaccurate if one examines various aspects about the black family, marriage rates and other data that actually reflect strong ethics of black slaves in both moral and economic terms during what is agreed to be the most sinful chapter in American history.\r\n\r\nThe 1619 Project’s <strong>Matthew Desmond’s</strong> essay suggests — accurately — that slavery was a vicious system of exploitation, a perception found in influential early post-World War II writings. In “<strong>Slavery</strong>,” Stanley Elkins claims that the long series of shocks from their African capture, Middle Passage transport to the West Indies and sale to American plantations created a black psyche similar to what <strong>Bruno Bettelheim</strong> observed in Nazi concentration camps. Elkins believed that typical enslaved blacks would adopt a childlike quality of complete submission, identifying their masters as father figures since “their real fathers had virtually no authority over their children.” This thesis was Elkins’ explanation for the “<strong>Little Black Sambo</strong>” image that once was widely accepted among researchers and observers of the slave experience.\r\n\r\nIn “<strong>The Peculiar Institution</strong>,” Kenneth Stampp believed that terror and brutalization were at the core of the slave experience. As a result, an enslaved black understood that to be the recipient of his master’s paternalism, he had to adopt the pose of “a fawning dependent,” producing a “process of infantilization.” Furthermore, Stampp claimed that family values were so destroyed that most fathers and even some mothers regarded their children with indifference.\r\n\r\nAlthough Elkins and Stampp saw themselves as exposing the inhumanities of slavery they, unfortunately, reinforced negative images of enslaved men and women –– that enslaved blacks lacked a strong work ethic, lacked a strong commitment to the nuclear family, and lacked sexual discipline. For W.E.B. Dubois, later E. Franklin Frazier, and ultimately, Daniel Patrick Moynihan, their work explained the high rate of black births out of wedlock.\r\n\r\nThis led many whites to consider black laborers as inherently lazy and requiring stern discipline to harness their work effort. The leading early 20th-century labor economist John R. Commons <strong>believed</strong> that “the backward nonwhite races were lazy, could not compete, and therefore did not need unions.” There <strong>continues to be</strong> a widespread belief that too many black men lack a strong work ethic.\r\n\r\nIn the 1970s, Herbert Gutman, Robert Fogel and Eugene Genovese undermined the Stampp-Elkins thesis. Using <strong>Freedmen’s Bureau</strong> data and records from six large plantations, Gutman found that more than three-quarters of all children were raised in stable, two-parent families. This outcome reflected the fact that fewer than one in five marriages was ended as a result of the slave trade. Family stability was lower on plantations with fewer than 15 slaves. Still, in these smaller plantations, half of the enslaved children grew up in two-parent families.\r\n\r\nSlave women still fell victim to white men’s lust. However, according to Genovese, “Many escaped because the whites knew they had black men who would rather die than stand idly by.” So strong was the resistance that it curbed “white sexual aggression” against married women.\r\n\r\nFor these researchers, the plantation owner’s absolute control was tempered by a primary focus on profitability. Since prime-age enslaved males were costly to purchase, planters took care to not risk their safety. Slaves were whipped and sexually abused, but not employed on high-risk activities when possible. Instead, the plantation owners hired Irish immigrants, who were considered “disposable,” to do these dangerous jobs.\r\n\r\nFor slavers, the hiring of white overseers was expensive. Fogel found that they were employed on only one-sixth of moderate-size plantations (16 to 50 slaves) and 25 to 30 percent on larger ones. On three-quarters of plantations with no white overseers, there was only one adult male of working age. This required extensive employment of enslaved blacks in supervisory positions, as well as in many craft positions.\r\n\r\nSince white supervision was expensive, and it was expensive to purchase slaves, planters found it profitable to provide positive inducements to instill loyalty and improve work efforts. Genovese found that masters who practiced paternalism were more successful than those who used their powers ruthlessly. Ex-slave narratives indicated that stealing was much higher on the plantations that provided meager rations.\r\n\r\nPositive incentives took many forms. On many plantations, enslaved workers who performed well were awarded private plots of land on which they could farm and sell their surplus. Fogel estimated that “income of top field hands was 2.5 times basic income; of top craftsmen, probably four or five, and in some exceptional cases, as much as 10 times basic income.”\r\n\r\nNot only was the Elkins-Stampp view wrong about the place of the nuclear family in slave lives, it was wrong about the black work ethic. As mentioned, enslaved blacks were employed in many skilled and semi-skilled positions. In the agricultural sector, Fogel estimated 20 percent of enslaved blacks were employed in management, skilled artisan and semi-skilled positions. As a result, the early 20th-century researcher Charles Wesley <strong>claimed</strong> that at emancipation, black workers made up over 80 percent of the artisan class in the South. Indeed, in “<strong>The Negro Artisan</strong>,” DuBois commented on the potpourri of occupations available to black workers in the South, compared to the North where craft unions almost universally embraced racial exclusionary practices.\r\n\r\nFogel lamented the mistaken view of black labor by slavery critics: “That the quality of slaves … could have been so completely misrepresented … is testimony to the extent of their racist myopia. What bitter irony it is that the false stereotype of black labor, a stereotype which still plagues blacks today, was fashioned not primarily by the oppressors … but by the most ardent opponents of slavery, by those who worked most diligently to destroy the chains of bondage.”\r\n\r\nSimilar to the Stampp-Elkins narrative, some observers today stress the impact of deeply-rooted oppressive circumstances. Besides ongoing violence perpetuated by racist policing, they emphasize deep intergenerational poverty. They point to Patrick Sharkey’s <strong>estimates</strong> that 67 percent of black American families hailing from the poorest quarter of neighborhoods a generation ago continue to live in such neighborhoods today. Among all black families, 48 percent have lived in poor neighborhoods for at least two generations, compared to only 7 percent of white families.\r\n\r\nThese deplorable conditions, we are told, create pervasive hopelessness. According to researchers Melissa Kearney and Kathryn Edin, the high levels of teen pregnancies that have afflicted the black community are the result of a “culture of despair.” Hopelessness presumably explained the causal sexuality that Ta-Nehisi Coates witnessed growing up in Baltimore in the 1980s. “Lexington Terrace was hot with gonorrhea. Teen pregnancy was the fashion,” he wrote in “<strong>The Beautiful Struggle</strong>.” “Husbands were outies. Fathers were ghosts.”\r\n\r\nUnfortunately, the liberal position is based on a misreading of contemporary behaviors, just as the severest critics of U.S. slavery misread the behavior of enslaved blacks. The “culture of despair” explanation for high teen birth rates ignores the role of predatory male behavior. Typical of the decade, in 1993, 20.9 percent of black teen girls became pregnant, 7.8 percent had abortions and 10.7 percent gave birth. At that time, many poor black girls who lacked employment sought money by hooking up with problematic men. Patricia Collins <strong>documented</strong> how “young women engage in casual sex with men” with the “unstated assumptions that they will be rewarded with a little financial help.” Some scholars have <strong>suggested</strong> that unwanted black pregnancies were strongly associated with younger teens entering coercive sexual relationships with older men. My own <strong>study</strong> with Chun Wang found that states with high employment rates of 20- to 24-year-olds also had higher rates of birth among 15- to 19-year-olds.\r\n\r\nYou, however, would be unaware that teen pregnancy reflected these abusive and coercive relationships if you had read only Kathryn Edin’s books. None of the teen mothers who dominated her two books –– “<strong>Making Ends Meet</strong>” and “<strong>Promises I Can Keep</strong>” –– were victims of coercive or predatory males. Neither did the intimate violence so prevalent in poor black neighborhoods appear in her work. Not surprisingly, she <strong>was quite willing</strong> to “highlight how growing up in an environment where there is little chance of social and economic advancement can lead young women to have babies outside of marriage.”\r\n\r\nIn support of the “culture of despair” thesis, Philip Levine and Melissa Kearney <strong>found</strong> that, on average, states with higher levels of income inequality had high rates of teen births. As employment plummeted during the Great Recession, the “despair thesis” would have predicted teen birth rates to rise. Instead, they decreased by <strong>44 percent</strong> between 2006 and 2014.\r\n\r\nOne of the important reasons for this decline was the growing educational attainment of black women. Rather than being trapped in despair, increasingly they sought to better their lives through education that freed them from problematic black men. Between <strong>2006 and 2015</strong>, the share of black women ages 25-29 with at least an associate’s degree rose by 28.1 percent. As a result, black adolescent women had reason to believe they could attain educational credentials to better their lives, so they rejected teen motherhood.\r\n\r\nWe should not trivialize the deprivation and discrimination black Americans have faced. Nor should we ignore the debilitating effects of some of their experiences. However, we should limit the victim narrative and, instead, focus on the broader evidence that many have triumphed over these roadblocks.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/robert-cherry/essay/525116968\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/robert-cherry/essay/525116968</a>.</p>','Robert Cherry','Robert Cherry Responses to Adversity By Robert Cherry The New York Times’ “1619 Project” focused on linking the extreme harshness of slavery to the black experience of today. But overstating this link is misleading and promotes inaccurate representations of the behaviors of the enslaved, reinforcing contemporary negative stereotypes that are simply inaccurate if one examines [...]','trash','closed','closed','','robert-cherry__trashed','','','2020-03-09 03:43:58','2020-03-09 03:43:58','',0,'http://localhost:8000/?featured-essays=robert-cherry',0,'featured-essays','',0),(59,1,'2020-03-08 16:31:52','2020-03-08 16:31:52','','','','inherit','open','closed','','59','','','2020-03-08 16:31:52','2020-03-08 16:31:52','',58,'http://localhost:8000/wp-content/uploads/2020/03/cherry.png',0,'attachment','image/png',0),(60,1,'2020-03-08 16:34:19','2020-03-08 16:34:19','Among so many Americans today, there is a palpable longing for purity. Many want “clean” energy, and wish to purge the economy of “dirty” fossil fuels. In public buildings, hand-sanitizing stations stand upright everywhere. In our homes, many fear — and some with justification — that their municipal tap water is not clean enough, and so drink their water from plastic bottles. Then there are those among us who insist on eating organic foods, who shun GMO foods, or who crave “<strong>superfoods</strong>.”\n\nIs concern about hygiene and purity alone the cause, or is something more ephemeral than physical cleanliness involved?\n\nThe story often told about Americans in the late 20th and early 21st centuries is that they have succumbed to relativism. A more accurate account would be that quasi-religious categories of purity and stain have taken hold of the American imagination.\n\nThe material world is not the only place where this longing for purity now urgently appears. The&nbsp;<strong>First Amendment</strong>&nbsp;to the U.S. Constitution declares that “Congress shall [make no law] abridging the freedom of speech.” The longing for purity in America recently has become so acute that some Americans believe citizens no longer should be subject to the unappealing ideas around them that the First Amendment protects, but rather should be protected from them, because they are “hateful.” Citizens of a bustling republic cannot think this way, because they must build a world together with their fellow citizens, whether they like them or not, and whether they have impure, hateful thoughts or not. Yet many American citizens who see the world through the lens of purity and stain, and who have no real need to depend on their fellow citizens, can and do think along these lines today.\n\nWhat of our nation? Is it pure or is it stained — and if it turns out to be stained, even in small measure, what then? Although generalizations never do justice to the details, those who talk about America as a “color-blind” society that endured the “accident of slavery” tend to think our nation is pure. On the other hand, others see the world through the lens of purity and stain tend to think our nation is stained.\n\nThe “<strong>1619 Project</strong>” of the New York Times takes this latter position. America is stained, its authors argue — and stained from its very founding. Because founding events are constitutive events, the stain cannot be removed. America’s stain, therefore, is “systemic”; America is guilty of “systemic racism.”\n\nIn the factional world of politics, it might be expected that those of us who offer a different vision than the one provided by the the 1619 Project would propose that America is pure, rather than stained. But our project, “1776,” offers no such counter-narrative. None of us asserts that America is pure. Our disagreements are not partisan counter-claims. Rather than assert that America is pure, we begin from the belief that impurity and stain are not the final word about America, as so many of our fellow citizens who are disappointed idealists of the political left infer.\n\nOur defense of “1776” begins from the recognition that the stain of slavery has its deeper origin in the darkened recesses of the human heart. We are neither idealists nor disappointed idealists. Rather, we have both hope and confidence that the political arrangements stipulated by the&nbsp;<strong>Constitution</strong>&nbsp;and its associated documents were and are adequate to the challenges immediately before us and our forebears, and to those that lie ahead.\n\nMore importantly, we have hope and confidence in what we dare call the redemptive story of America, which is chronicled in the lives of black Americans — but not only of black Americans — who, in word and deed, confirm that although the fires of suffering can hobble and destroy, they also can purify and make stronger.&nbsp;The recollection of, and reverence for, what these Americans accomplished is our most urgent task today, not only because they point the way beyond the partisan divide over the matter of stain and purity that now incapacitates us, but because they provide precious exemplars that all Americans now so urgently need in their own lives, regardless of their standing.\n\nLet us leave aside the immensely difficult task before us, of learning — or perhaps of relearning — how to live in an impure world. Who benefits and who is harmed by the narrative of America’s irredeemable stain? Why, moreover, does this narrative, so amply laid out in the “1619 Project,” appear just now in our political cycle?\n\nSince the 1960s, the Democratic Party has championed the cause of <strong>civil rights</strong>. What began as a noble, necessary intervention by the federal government into state and local affairs has mutated, as so many government programs do, into an enterprise that would be unrecognizable to its originators. Where once government intervention supplemented family, church, and other mediating institutions in black America, over the past five decades government intervention increasingly has substituted for them. This has generated a vicious cycle, in which federal government intervention is both the cause and the consequence of the breakdown of those mediating institutions — a problem Alexis de Tocqueville, author of “<strong>Democracy in America</strong>,” predicted in 1835 would plague the whole of America in the distant future.\n\nToday, a permanent proportion of black America is the object of government intervention, the current justification for which is that it is composed of pure and innocent victims, corrupted by external forces, and incapable of caring for itself without government assistance. For government intervention to continue on its now massive scale, that permanent portion must persist, held fast by the claim that “systemic racism” is so grave, so entrenched, that only government intervention can save it. The irredeemably stained world in which this portion lives is not something its members can negotiate. The government — or rather, the tens of thousands of employees arrayed across dozens of agencies, who are the unacknowledged beneficiaries — must instead “help” them.\n\nEric Hoffer&nbsp;<strong>famously wrote</strong>, “Every great cause begins as a movement, becomes a business, and eventually degenerates into a racket.” Government programs are necessary when the mediating institutions of society are broken. They serve the “great cause,” when their aim is to help rebuild those institutions; but government programs become “a racket” when their real, if unstated, aim is to substitute for the mediating institutions that are so necessary for citizens to build lives of competence and joy.\n\nThe political implication of the claim that America has, since 1619, suffered from “systemic racism,” is that the federal government must intervene in every domain of life to save innocent victims from a world that is irredeemably impure and which corrupts them. Is this the world in which we really want to live? An infantilized world, without adult perseverance and responsibility? A world without hope, a world without reverence for those whose achievements belie the suffering they have endured and overcome?\n\nThe disservice done by the need our federal government agencies have for a portion of black America to be a class of permanent innocent victims long has been observed, not least by noteworthy participants in “1776.” There is an additional matter, which has not been adequately addressed, and which brings us to the current political moment: The number of groups whose members count as innocent victims has expanded exponentially since the 1960s. First women, then gays, lesbians and bisexuals, and now the transgendered are counted among them. On what authority would these causes rest in America if the agonizing struggle to heal the wound of slavery during the civil rights era were not their backdrop?\n\nThe language we have all used to comprehend this extraordinary expansion is instructive. When black America was our concern, we spoke of government “<strong>affirmative action</strong>” programs. As more groups donned the crown of thorns that black America wore during the civil rights era, we began to hear the word “diversity.” As we have pushed the conventional boundaries of sexuality to their breaking point, we now talk of “inclusion” and concern for “the marginalized.” With each expansion of the number of groups of innocent victims, and with each modification of our language, we have shifted the boundary line that separates the pure from the stained. Today in America, if you wish to be “inclusive” and if you are concerned with “the marginalized,” you will do well not to defend the conventional generative family containing a biological male and female, who together go to a traditional Christian church on Sunday morning. That family is “hetero-normative” and that church is “homophobic.” Both are stained.\n\nI do not wish to cast aspersions on the sufferings of others. The industrial age has brought us problems unforeseen before it arrived. We must address them thoughtfully and humanely. Can it really be the case, however, that the conventional generative black family that attends church each Sunday — the very family that was the social cornerstone on which Martin Luther King Jr. relied to&nbsp;<strong>awaken America</strong>&nbsp;from its long cultivated slumber — no longer passes the purity test? By the logic of “inclusion,” it does not. The church-going black family, once the cornerstone, has been cast off. In the New Testament,&nbsp;<strong>Jesus declares</strong>&nbsp;that the stone rejected shall become the cornerstone. More than five decades after the civil rights movements began, that cornerstone itself has been rejected by the partisans of purity.\n\nTherein lies the reason for the 1619 Project just now. The partisans of purity no longer will defend the church-going conventional generative black family (or their white, Hispanic, Asian, or Indian counterparts). This category of citizens is the unfortunate but necessary collateral damage in the never-ending project of routing out, humiliating, and silencing impure Americans who are insufficiently “inclusive.” To keep the vast swath of black Americans who do not pass the “inclusivity” test in the Democratic Party tent, the 1619 Project wishes to assure them that the political party that once had their back in the 1960s still does. Its underlying message is this:&nbsp;<em>Pay no attention to the fact that partisans of purity now condemn the conventional generative family and traditional Christianity, without which slavery could not have been overcome, and without which “the least among us” today have the slimmest of chances of escaping their penury. You are alone, and face a vast systemic threat against which your impure and impotent families and churches are powerless. Only the agencies of the federal government can help you.</em>\n\n“1776” rejects this view. Americans are not alone, facing a systemic problem that the federal government alone can solve. The relatively modest federal government established by our Founders supposed that citizens had competence enough to build a world together, relying on mediating institutions that sometimes can lead us horribly astray but without which we cannot live well.\n\nWe live in an impure world and must labor in hope, together.','We Live in an Impure World','Joshua Mitchell We Live in an Impure World By Joshua Mitchell Among so many Americans today, there is a palpable longing for purity. Many want “clean” energy, and wish to purge the economy of “dirty” fossil fuels. In public buildings, hand-sanitizing stations stand upright everywhere. In our homes, many fear — and some with justification [...]','publish','closed','closed','','joshua-mitchell','','','2020-03-10 01:50:03','2020-03-10 01:50:03','',0,'http://localhost:8000/?featured-essays=joshua-mitchell',0,'featured-essays','',0),(61,1,'2020-03-08 16:34:19','2020-03-08 16:34:19','','','','inherit','open','closed','','61','','','2020-03-08 16:34:19','2020-03-08 16:34:19','',60,'http://localhost:8000/wp-content/uploads/2020/03/mitchell.png',0,'attachment','image/png',0),(62,1,'2020-03-08 16:34:45','2020-03-08 16:34:45','<div>\r\n<div>\r\n<div> Coleman Cruz Hughes  <img src=\"http://localhost:8000/wp-content/uploads/2020/03/hughes.png\" alt=\"Let’s arm black children with lessons that can improve their lives\" /></div>\r\n<p>Let’s arm black children with lessons that can improve their lives</p>\r\n<p>By Coleman Cruz Hughes</p>\r\n\r\n</div>\r\n<div>\r\n\r\nIt is often said that those who do not learn from history are doomed to repeat it. Sound advice though this may be, it does not get one very far in practice. The reason is that there is no agent called “history” which teaches unambiguous moral lessons. Study World War II and you may come away believing that nation-building works. Study Iraq and you may come away believing the opposite. In the end, the historical episodes we choose to study –– and to ignore –– say less about the wisdom offered by “history” and more about the lessons that we consider relevant today.\r\n\r\nSo as I read the New York Times’s “1619 Project” –– a series of essays intended to reframe American history by placing “the consequences of slavery and the contributions of black Americans” at its center –– I kept returning to one question: Which episodes from American history teach lessons that are most relevant to black children today? This question is not merely of intellectual interest; the CEO of the Chicago Public School system has <strong>pledged to send</strong> at least 200 copies of the project to every high school in the city.\r\n\r\nThe essays in the project answer this question in one voice: slavery. Bryan Stevenson argues that slavery is behind the cruelty of our criminal justice system; Jeneen Interlandi says that slavery explains why America lacks universal health care; Matthew Desmond claims that slavery explains the brutality of American capitalism; and so forth.\r\n\r\nI support teaching Americans of all ages about the horrors of slavery. Textbooks that whitewash this history –– for example, by portraying slavery as a “<strong>side issue</strong>” in the Civil War –– are a moral embarrassment. But the 1619 Project is not an honest attempt to educate Americans about our history. It is an attempt to weaponize that history to fight ideological wars in the present.\r\n\r\nThere’s no doubt that slavery is among the most important chapters in the American story. The 1619 Project exaggerates only slightly when it says that “no aspect of the country … has been untouched by” the peculiar institution. Yet by claiming that slavery has touched everything, the project raises a question about its own prejudice: If slavery is linked to every aspect of America, why single out certain institutions and not others?\r\n\r\nThe project could have argued, for example, that labor market regulation is rooted in slavery because the <strong>Black Codes</strong> used occupational licensing to keep blacks in menial positions. Or it could have argued that <strong>attacks on free speech</strong> are rooted in white supremacy by citing the <strong>destruction</strong> of the black-owned anti-lynching newspaper, the Memphis Free Speech, by a white mob in 1892. Yet these arguments –– despite being just as plausible as those offered in the project –– would have targeted two progressive-friendly values: market regulation and speech restrictionism. The absence of any such arguments in the project is, at best, suspicious, and at worst, proof of the ideological prejudice at its core.\r\n\r\nIf the central historical claim made in the 1619 Project is that slavery has touched everything, then the lesson they want readers to learn is that –– to quote the project’s director Nikole Hannah-Jones –– “anti-black racism runs in the very DNA of this country.” As popular as this refrain has become, it’s an imperfect analogy at best. For one thing, DNA, by definition, remains with you for your entire life. To say that white supremacy is in America’s DNA is, therefore, to suggest that it will remain with us forever. As <strong>James Oakes</strong>, a leading Civil War historian, observed, this attitude leads to “political paralysis.” By ruling out the possibility of progress, it makes nihilism the only logical option. “What do you do,” Oakes asked, “alter your DNA?”\r\n\r\nMore importantly, to the typical black kid today, how relevant is the idea that racism is in our DNA? Without doubt, a variant of this idea was relevant to intellectuals such as <strong>Martin Delany</strong> and <strong>Frederick Douglass</strong> in the 19th century –– when the debate over whether blacks should emigrate from America hinged on whether legalized white supremacy would be permanent or temporary. But that debate long since has ended, and blacks born in America are staying put. So we must ask ourselves: What good does it do to tell a black child in 2019, based on nothing but thoughtless pessimism, that the only country he’ll ever live in will forever reject him?\r\n\r\nIf we are going to import heavily editorialized essays about black history into the minds of our children, then we should at least arm them with historical lessons that are relevant to the challenges they face today. One such challenge is posed by the <strong>widening gap</strong> between those with and without a college degree. Accordingly, we might highlight the heroic efforts made by formerly enslaved blacks to become educated: Almost completely illiterate at the end of the Civil War, by 1910 about <strong>two-thirds</strong> of former slaves could read and write. Observing such efforts –– which included forming secret schools, pooling together money to pay teachers’ salaries and, at times, voluntarily forgoing recess and holiday breaks –– the national superintendent of schools for the <strong>Freedmen’s Bureau</strong> remarked: “What other people on earth have ever shown, while in their ignorance, such a passion for education?” 1\r\n\r\nAnother challenge we face today is low geographic mobility. As high-income opportunities increasingly concentrate in specific cities, Americans in general, and blacks in particular, are moving less frequently than ever before. In “<strong>The Complacent Class</strong>,” economist Tyler Cowen notes that the overall interstate migration rate is down 51 percent from its 1948-1971 average. This is partly because moving to cities has become so expensive, but as Cowen argues, it also may be because American culture has lost a certain dynamism. 2 In this vein, another episode of history we might highlight is the <strong>Great Migration</strong>, during which blacks moved en masse to the North, Midwest, and West. In 1916, over 90 percent of American blacks still lived in the South, where opportunities for upward mobility were virtually nonexistent. By 1970, only 53 percent remained there.\r\n\r\nInstead of teaching black children lessons they can use to improve their lives –– such as the importance of education and geographic mobility –– the 1619 Project seems hellbent on teaching them to see slavery everywhere: in traffic jams, in sugary foods and, most suprisingly, in Excel spreadsheets. As Desmond puts it, “When a mid-level manager spends an afternoon filling in rows and columns on an Excel spreadsheet, they are repeating business procedures whose roots twist back to slave-labor camps.”\r\n\r\nWithout doubt, America would be a very different place –– in ways both large and small –– if not for slavery. Yet the arguments marshalled in support of this fact too often rely on an intellectual sleight of hand that would be plain to see if applied to any other historical event. For example, the legacy of World War II includes the creation of <strong>penicillin</strong>. But few would take seriously the argument that antibiotics are “rooted in” violence.\r\n\r\nBecause arguments about history can seem pedantic, it’s worth pausing to reflect on what’s at stake. Most people can agree that we want to raise the next generation of Americans to be more enlightened than the last, less likely to make assumptions about others based on their race, and more focused on what unites us than what divides us. We want them to be smarter, more productive, more prosperous. In sum, we want them to be less distracted by trivial conflicts and more focused on solving problems of existential importance. Fulfilling these goals will be no simple task, and I do not pretend to have all the answers. But one thing is certain: If a century from now America has made massive strides in any of these areas, it will not be because we taught our progeny to see the remnants of slavery hiding in the rows and columns of an Excel spreadsheet.\r\n\r\nFor black Americans in particular, the stakes are equally high. In the history of multi-ethnic societies, it is difficult to find a single example in which a minority group rose from poverty to affluence by pursuing a strategy that focused primarily on nursing historical grievances (however valid), seeking atonement for them, and stigmatizing those within its ranks that advocated an inward-looking strategy. By contrast, history is replete with examples of minority groups –– even ones who have suffered routine political repression and violence –– rising to affluence by pursuing the opposite strategy: avoiding politics entirely and focusing single-mindedly on entrepreneurship and education.\r\n\r\nRarely does history offer a lesson as unambiguous as this one.\r\n\r\n1 Stuart Buck, Acting White: The Ironic Legacy of De-Segregation,(2010: Yale University Press), 45-50.\r\n\r\n2 Tyler Cowen, The Complacent Class: The Self-Defeating Quest for the American Dream, (2017: Picador), 28-30.\r\n\r\n</div>\r\n</div><br><p class=\"wpss_copy\">Content retrieved from: <a href=\"https://1776unites.com/scholars/coleman-cruz-hughes/essay/525116945\" target=\"_blank\" rel=\"noopener noreferrer\">https://1776unites.com/scholars/coleman-cruz-hughes/essay/525116945</a>.</p>','Coleman Cruz Hughes','Coleman Cruz Hughes Let’s arm black children with lessons that can improve their lives By Coleman Cruz Hughes It is often said that those who do not learn from history are doomed to repeat it. Sound advice though this may be, it does not get one very far in practice. The reason is that there [...]','trash','closed','closed','','coleman-cruz-hughes__trashed','','','2020-03-09 03:43:37','2020-03-09 03:43:37','',0,'http://localhost:8000/?featured-essays=coleman-cruz-hughes',0,'featured-essays','',0),(63,1,'2020-03-08 16:34:46','2020-03-08 16:34:46','','','','inherit','open','closed','','63','','','2020-03-08 16:34:46','2020-03-08 16:34:46','',62,'http://localhost:8000/wp-content/uploads/2020/03/hughes.png',0,'attachment','image/png',0),(64,1,'2020-03-08 16:35:48','2020-03-08 16:35:48','Latasha Fields and her husband, Ronald L. Fields, are Overseers and Pastors of Our Report Ministries &amp; Publications in Chicago, IL and the founders of Ky’Ijel Group Christian Academy (Homeschool Academy), and Christian Home Educators Support System (CHESS). These are evangelistic outreach ministries that serve and support the families in the City of Chicago and surrounding communities. They provide assistance and resources about home education, cooperative educational and recreational opportunities, curriculum guidance as well as pertinent parental rights issues, and much more. Their mission is to empower parents to take back the responsibility of educating their children.\n\nLatasha is the State Coordinator of Illinois for ParentalRights.org, a volunteer with Junior Achievement of Chicago, and a member of UrbanCure Clergy Network. She has over 19 years of entrepreneurial experience, with 14 of those years concentrated in the real estate industry with several certifications in Property Management and Non-profit Housing. She received a Bachelors’ degree in Business Administration from Trinity Christian College in Palos Heights, IL with a 4.0 GPA.','Latasha Harrison Fields','&nbsp; Latasha Harrison Fields &nbsp; Bio Latasha Fields and her husband, Ronald L. Fields, are Overseers and Pastors of Our Report Ministries &amp; Publications in Chicago, IL and the founders of Ky’Ijel Group Christian Academy (Homeschool Academy), and Christian Home Educators Support System (CHESS). These are evangelistic outreach ministries that serve and support the families [...]','publish','closed','closed','','latasha-harrison-fields','','','2020-03-10 04:49:13','2020-03-10 04:49:13','',0,'http://localhost:8000/?achievers=latasha-harrison-fields',0,'achievers','',0),(65,1,'2020-03-08 16:36:29','2020-03-08 16:36:29','Carl Hardrick, known as “Brother Carl” to many, was born and raised in Hartford, Connecticut. Since the early 1960’s Carl has served as a youth development leader, gang intervention specialist and community activist. He is best known for his work with youth and young adults, working with families to help youths stay away from gangs and providing them with positive and life changing alternatives. Carl was the first to “pilot” a Violence Free Zone (VFZ) gang intervention and reduction program in Connecticut during the 1990’s.\n\nCurrently, Carl is employed by the Wilson Gray YMCA in Hartford and partners with Hartford Communities That Care-Crisis Intervention Team as a first responder to help shooting victims and their families. Carl also partners with and coordinates his gang intervention strategies with those of the Hartford Public Schools, the Hartford Peace Builders and Hartford Police Department. Carl is the current Chairman of the Community Safety Coalition in partnership with Hartford Foundation for Public Giving (HFPG) that works to reduce violence in the community.\n\nCarl has served on a number of boards and has received national awards for Ambassador of Peace given to him by the National Leadership Council of Bridgeport, CT; Achievement Against the Odds, from the National Center for Neighborhood Enterprise in Washington D.C. and the Milton/Brown Equal Opportunity Award from the Urban League of Greater Hartford.','Carl Hardrick','&nbsp; Carl Hardrick &nbsp; Bio Carl Hardrick, known as “Brother Carl” to many, was born and raised in Hartford, Connecticut. Since the early 1960’s Carl has served as a youth development leader, gang intervention specialist and community activist. He is best known for his work with youth and young adults, working with families to help [...]','publish','closed','closed','','carl-hardrick','','','2020-03-10 04:49:09','2020-03-10 04:49:09','',0,'http://localhost:8000/?featured-essays=carl-hardrick',0,'achievers','',0),(66,1,'2020-03-08 16:37:02','2020-03-08 16:37:02','Pastors Paul and Cindy Grodell are founders of <a href=\"http://beyondthewallschurch.com/\" target=\"_blank\" rel=\"noopener noreferrer\">Beyond the Walls</a>, an outreach-based church located in the heart of inner-city Elyria, Ohio.\n\nPaul and Cindy, having themselves been rescued by Christ from destructive addictions and lifestyles, know and understand the freedom made available through the power of God\'s grace. They have over 20 years of pastoral experience in sharing the Gospel of Jesus with young and old alike. While inner-city outreach is a large part of their ministry, what drives them is a heart to see the broken restored and the addicted set free.\n\nThey have broken the mold of traditional churches and have cultivated a culturally diverse congregation with individuals from all walks of life. We believe that, as followers of Jesus, we need to go beyond the walls of the building, meeting the needs of the people.\n\n\"Church isn\'t meant to be locked in a building. It\'s meant to go beyond the walls to where the people are. People who desperately need to know there\'s someone out there who loves them and accepts them as they are.\"\n\nPastors Paul and Cindy Grodell are both graduates of Cross Study Center and are ordained ministers through the Assemblies of God International Fellowship.','Pastors Paul and Cindy Grodell','&nbsp; Pastors Paul and Cindy Grodell &nbsp; Bio Pastors Paul and Cindy Grodell are founders of Beyond the Walls, an outreach-based church located in the heart of inner-city Elyria, Ohio. Paul and Cindy, having themselves been rescued by Christ from destructive addictions and lifestyles, know and understand the freedom made available through the power of [...]','publish','closed','closed','','pastors-paul-and-cindy-grodell','','','2020-03-11 03:38:47','2020-03-11 03:38:47','',0,'http://localhost:8000/?achievers=pastors-paul-and-cindy-grodell',0,'achievers','',0),(67,1,'2020-03-08 16:37:37','2020-03-08 16:37:37','Jon D. Ponder is the founder and CEO of HOPE for Prisoners, Inc. &nbsp;His responsibilities include oversight of all aspects of the programs and services provided by HOPE for Prisoners, including a comprehensive array of program components designed to assist individuals to successfully reintegrate into society. &nbsp;He develops and implements strategic planning for the organization and is extremely passionate about the value of mentoring for persons coming out of correctional settings. &nbsp;Mr. Ponder was himself formerly incarcerated and has more than twelve years’ experience in providing training for offender populations in correctional settings. His personal life experiences uniquely equip him to provide the guidance, direction and motivation for individuals attempting to navigate the challenges they face during the reintegration process.\n\nIn 2017, Mr. Ponder was appointed by Governor Brian Sandoval to the Nevada Sentencing Commission and to the Nevada Commission on Postsecondary Education. &nbsp;He was appointed to the Governor’s Reentry Taskforce and the US Commission on Civil Rights Nevada State Advisory Committee in 2016. &nbsp;Jon holds a seat on the Executive Committee of RECAP (Rebuilding Every Community Around Peace) with the Las Vegas Metropolitan Police Department.','Jon D. Ponder','&nbsp; Jon D. Ponder &nbsp; Bio Jon D. Ponder is the founder and CEO of HOPE for Prisoners, Inc.  His responsibilities include oversight of all aspects of the programs and services provided by HOPE for Prisoners, including a comprehensive array of program components designed to assist individuals to successfully reintegrate into society.  He develops and [...]','publish','closed','closed','','jon-d-ponder','','','2020-03-10 04:47:58','2020-03-10 04:47:58','',0,'http://localhost:8000/?achievers=jon-d-ponder',0,'achievers','',0),(68,1,'2020-03-08 16:38:09','2020-03-08 16:38:09','Bishop Shirley Stanfill serves as the Senior Pastor of Kingdom Word and Worship Centers and is the Presiding Prelate of Mount Olive International Fellowship of Churches. She is also a member of the College of Bishops and The Kingdom Fellowship Churches.\n\nFrom unpretentious beginnings of her non-profit organization, House of Help City of Hope, Bishop Stanfill is now a developer, landlord, and executor of real estate acquisitions and has revitalized a conglomerate of properties in the Washington, D.C., Metropolitan area. House of Help City of Hope has been the driving force behind the inspiration and motivation of over 60,000 individuals – helping them to restore, establish, and strengthen themselves back to stable and respectable lives through 24/7 programs that target addiction, relapse prevention and generational homelessness. Bishop Stanfill formed the “From Homeless to Home Ownership Program” that helps transform substance abusers into home owners.\n\nBishop Stanfill’s work through House of Help City of Hope has been featured in The Washington Post, The Washington Times, The New York Post, and Afro-American News.\n\nShe earned her Chaplaincy and PhD in Philosophy from Canadian International Chaplaincy University. She was honored by the Bush White House Office of Faith Based and Community Initiatives and is the recipient of many awards, including the Martin Luther King, Jr. “Living the Dream” Award, the Washington Post Humanitarian Award and multiple service recognition resolutions from former Mayors of Washington, D.C.\n\nBishop Stanfill has been featured extensively on CNN, CBN, Fox News, The 700 Club, The New York Times, C Span, Opportunity Lives with Deion Sanders, The Daily Drum, and The Steve Harvey Radio Segment: Take it To The Streets and hosts her own local weekly broadcasts, Legendary Teachings, and the Bishop Holloway Show.\n\nBishop Stanfill is a native of the state of New York and is recently married to Pastor Timothy Stanfill October 7, 2017.','Bishop Shirley Stanfill','&nbsp; Bishop Shirley Stanfill &nbsp; Bio Bishop Shirley Stanfill serves as the Senior Pastor of Kingdom Word and Worship Centers and is the Presiding Prelate of Mount Olive International Fellowship of Churches. She is also a member of the College of Bishops and The Kingdom Fellowship Churches. From unpretentious beginnings of her non-profit organization, House [...]','publish','closed','closed','','bishop-shirley-stanfill','','','2020-03-10 04:47:07','2020-03-10 04:47:07','',0,'http://localhost:8000/?achievers=bishop-shirley-stanfill',0,'achievers','',0),(69,1,'2020-03-08 16:38:46','2020-03-08 16:38:46','Dr. Darryl K. Webster is Senior Pastor of the Emmanuel Missionary Baptist Church and has served EMBC for the last twenty-three years. Through his biblically sound preaching and teaching, the church has grown from 200 to over 2000 members.\n\nDr. Webster also serves as the founder of \"Darryl K. Webster\'s Men’s Spiritual BOOTCAMP,\" a nationally recognized men’s ministry that seeks to disciple men and reconcile them to God, family and the community. Since its inception in 2006, BOOTCAMP has successfully ministered to thousands of men nationally and has expanded to include a component for marriages, youth and incarcerated men. BOOTCAMP has been featured on Focus on the Family, C-Span, Rural Route Radio, local media outlets and in two documentaries; it is now a model adopted by the National Baptist Convention of America, Inc.\n\nHe received his B.A., M.S., and Doctor of Divinity degrees from Martin University.\n\nDr. Webster is author of the book entitled \"Small Change, Great Impact\" and has received numerous awards including the Governor’s Civic Leadership Award and multiple resolutions by the local Indianapolis City County Council. &nbsp;Dr. Webster is also a certified John Maxwell Leadership Coach and experienced adjunct professor.\n\nHe and his wife and ministry partner, Sibyl, have been married for thirty-five years and are the proud parents of four children, Quincy, Kristin, Darrin and Kelli, who also all serve in ministry, and are the grandparents of nine.','Dr. Darryl K. Webster','&nbsp; Dr. Darryl K. Webster &nbsp; Bio Dr. Darryl K. Webster is Senior Pastor of the Emmanuel Missionary Baptist Church and has served EMBC for the last twenty-three years. Through his biblically sound preaching and teaching, the church has grown from 200 to over 2000 members. Dr. Webster also serves as the founder of \"Darryl [...]','publish','closed','closed','','dr-darryl-k-webster','','','2020-03-10 04:43:56','2020-03-10 04:43:56','',0,'http://localhost:8000/?achievers=dr-darryl-k-webster',0,'achievers','',0),(70,1,'2020-03-08 16:39:19','2020-03-08 16:39:19','Willie F. Peterson, is the Pastor of the NewBirth Kimmelbrook Baptist Church in Youngstown, OH and the Executive Director of The Center for Community Empowerment (CCE), a faith based social service agency which he established in 1999. Rev. Peterson has served in the church for most of his life. In 1984 he was licensed in ministry and ordained in 1990 into the pastoral ministry.\n\nRev. Peterson has a history in community organizing and involvement. For the last 15 years, in his work at the Center, Rev. Peterson has helped over 200 ex-offenders receive and maintain employment through their NewBirth Project. He and his wife, Ella, have served over 1000 children through their Child Enrichment Program. Rev. Peterson facilitates grant-writing workshops, consults businesses, government, community and faith-based organizations as an expert on the ex-offender population and cultural diversity.\n\nRev. Peterson also serves as professor at the Youngstown State University’s Social Work Department. He holds a Bachelors of Arts degree in Social Work, and a Masters of Arts in Management and Leadership.\n\nHe and his wife Ella are the parents of five children, 11 grandchildren and 8 great-grandchildren. Rev. Peterson’s book, <u>Taxes and Tithes, It’s&nbsp;</u><em><u>YOUR</u></em><u>&nbsp;Money</u>, was released 2006.','Willie F. Peterson','&nbsp; Willie F. Peterson &nbsp; Bio Willie F. Peterson, is the Pastor of the NewBirth Kimmelbrook Baptist Church in Youngstown, OH and the Executive Director of The Center for Community Empowerment (CCE), a faith based social service agency which he established in 1999. Rev. Peterson has served in the church for most of his life. [...]','publish','closed','closed','','willie-f-peterson','','','2020-03-10 04:40:55','2020-03-10 04:40:55','',0,'http://localhost:8000/?achievers=willie-f-peterson',0,'achievers','',0),(71,1,'2020-03-08 16:52:24','0000-00-00 00:00:00','','Home','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=71',1,'nav_menu_item','',0),(72,1,'2020-03-08 16:52:24','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=72',1,'nav_menu_item','',0),(73,1,'2020-03-08 16:52:24','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=73',1,'nav_menu_item','',0),(74,1,'2020-03-08 16:52:24','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=74',1,'nav_menu_item','',0),(75,1,'2020-03-08 16:52:24','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=75',1,'nav_menu_item','',0),(76,1,'2020-03-08 16:52:24','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:52:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=76',1,'nav_menu_item','',0),(77,1,'2020-03-08 16:54:07','2020-03-08 16:54:07','“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.\n\nWe do this in the spirit of 1776, the date of America’s true founding.','1776 Unites Mission','','publish','closed','closed','','mission','','','2020-03-13 04:17:13','2020-03-13 04:17:13','',0,'http://localhost:8000/?page_id=77',0,'page','',0),(78,1,'2020-03-08 16:54:07','2020-03-08 16:54:07','','Mission','','inherit','closed','closed','','77-revision-v1','','','2020-03-08 16:54:07','2020-03-08 16:54:07','',77,'http://localhost:8000/?p=78',0,'revision','',0),(79,1,'2020-03-08 16:56:22','2020-03-08 16:56:22','<h1>What is 1776?</h1>\n\"1776\" is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity, and highlight the resilience of its people. Our focus is on solving problems. We do this in the spirit of 1776, the date of America\'s true founding.\n<h3>How to contact 1776?</h3>\nFor all inquires, reach us at: contact@1776unites.com','Mission','','inherit','closed','closed','','77-revision-v1','','','2020-03-08 16:56:22','2020-03-08 16:56:22','',77,'http://localhost:8000/index.php/77-revision-v1/',0,'revision','',0),(80,1,'2020-03-08 16:56:42','0000-00-00 00:00:00','','Home','','draft','closed','closed','','','','','2020-03-08 16:56:42','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=80',1,'nav_menu_item','',0),(81,1,'2020-03-08 16:56:42','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:56:42','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=81',1,'nav_menu_item','',0),(82,1,'2020-03-08 16:56:43','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:56:43','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=82',1,'nav_menu_item','',0),(83,1,'2020-03-08 16:57:11','2020-03-08 16:57:11','','Mission','','publish','closed','closed','','83','','','2020-03-14 18:08:04','2020-03-14 18:08:04','',0,'http://localhost:8000/?p=83',1,'nav_menu_item','',0),(84,1,'2020-03-08 16:56:43','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:56:43','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=84',1,'nav_menu_item','',0),(85,1,'2020-03-08 16:56:43','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:56:43','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=85',1,'nav_menu_item','',0),(86,1,'2020-03-08 16:56:43','0000-00-00 00:00:00',' ','','','draft','closed','closed','','','','','2020-03-08 16:56:43','0000-00-00 00:00:00','',0,'http://localhost:8000/?p=86',1,'nav_menu_item','',0),(88,1,'2020-03-08 17:03:59','2020-03-08 17:03:59','For all inquires, reach us at: <a href=\"mailto:contact@1776unites.com\">contact@1776unites.com</a>','Contact 1776 Unites','','publish','closed','closed','','contact','','','2020-03-11 03:33:11','2020-03-11 03:33:11','',0,'http://localhost:8000/?page_id=88',0,'page','',0),(89,1,'2020-03-08 17:03:59','2020-03-08 17:03:59','<h1>Contact 1776</h1>\nFor all inquires, reach us at: <a href=\"mailto:contact@1776unites.com\">contact@1776unites.com</a>','Contact 1776','','inherit','closed','closed','','88-revision-v1','','','2020-03-08 17:03:59','2020-03-08 17:03:59','',88,'http://localhost:8000/index.php/88-revision-v1/',0,'revision','',0),(90,1,'2020-03-08 17:26:42','2020-03-08 17:26:42','','Contact','','publish','closed','closed','','90','','','2020-03-14 18:08:05','2020-03-14 18:08:05','',0,'http://localhost:8000/?p=90',5,'nav_menu_item','',0),(91,1,'2020-03-08 17:27:47','2020-03-08 17:27:47','','Scholars','','publish','closed','closed','','scholars','','','2020-03-08 17:27:48','2020-03-08 17:27:48','',0,'http://localhost:8000/?page_id=91',0,'page','',0),(92,1,'2020-03-08 17:27:47','2020-03-08 17:27:47','','Scholars','','inherit','closed','closed','','91-revision-v1','','','2020-03-08 17:27:47','2020-03-08 17:27:47','',91,'http://localhost:8000/index.php/91-revision-v1/',0,'revision','',0),(93,1,'2020-03-08 17:28:20','2020-03-08 17:28:20','','Achievers','','publish','closed','closed','','achievers','','','2020-03-08 17:28:21','2020-03-08 17:28:21','',0,'http://localhost:8000/?page_id=93',0,'page','',0),(94,1,'2020-03-08 17:28:20','2020-03-08 17:28:20','','Achievers','','inherit','closed','closed','','93-revision-v1','','','2020-03-08 17:28:20','2020-03-08 17:28:20','',93,'http://localhost:8000/index.php/93-revision-v1/',0,'revision','',0),(95,1,'2020-03-08 17:28:55','2020-03-08 17:28:55','','Essays','','publish','closed','closed','','essays','','','2020-03-11 00:45:42','2020-03-11 00:45:42','',0,'http://localhost:8000/?page_id=95',0,'page','',0),(96,1,'2020-03-08 17:28:55','2020-03-08 17:28:55','','Essays','','inherit','closed','closed','','95-revision-v1','','','2020-03-08 17:28:55','2020-03-08 17:28:55','',95,'http://localhost:8000/index.php/95-revision-v1/',0,'revision','',0),(98,1,'2020-03-08 17:29:23','2020-03-08 17:29:23',' ','','','publish','closed','closed','','98','','','2020-03-14 18:08:04','2020-03-14 18:08:04','',0,'http://localhost:8000/?p=98',2,'nav_menu_item','',0),(99,1,'2020-03-08 17:29:58','2020-03-08 17:29:58','<!-- wp:heading --><h2>Who we are</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Our website address is: http://localhost:8000.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>What personal data we collect and why we collect it</h2><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Comments</h3><!-- /wp:heading --><!-- wp:paragraph --><p>When visitors leave comments on the site we collect the data shown in the comments form, and also the visitor&#8217;s IP address and browser user agent string to help spam detection.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>An anonymized string created from your email address (also called a hash) may be provided to the Gravatar service to see if you are using it. The Gravatar service privacy policy is available here: https://automattic.com/privacy/. After approval of your comment, your profile picture is visible to the public in the context of your comment.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Media</h3><!-- /wp:heading --><!-- wp:paragraph --><p>If you upload images to the website, you should avoid uploading images with embedded location data (EXIF GPS) included. Visitors to the website can download and extract any location data from images on the website.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Contact forms</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Cookies</h3><!-- /wp:heading --><!-- wp:paragraph --><p>If you leave a comment on our site you may opt-in to saving your name, email address and website in cookies. These are for your convenience so that you do not have to fill in your details again when you leave another comment. These cookies will last for one year.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>If you visit our login page, we will set a temporary cookie to determine if your browser accepts cookies. This cookie contains no personal data and is discarded when you close your browser.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>When you log in, we will also set up several cookies to save your login information and your screen display choices. Login cookies last for two days, and screen options cookies last for a year. If you select &quot;Remember Me&quot;, your login will persist for two weeks. If you log out of your account, the login cookies will be removed.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>If you edit or publish an article, an additional cookie will be saved in your browser. This cookie includes no personal data and simply indicates the post ID of the article you just edited. It expires after 1 day.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Embedded content from other websites</h3><!-- /wp:heading --><!-- wp:paragraph --><p>Articles on this site may include embedded content (e.g. videos, images, articles, etc.). Embedded content from other websites behaves in the exact same way as if the visitor has visited the other website.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>These websites may collect data about you, use cookies, embed additional third-party tracking, and monitor your interaction with that embedded content, including tracking your interaction with the embedded content if you have an account and are logged in to that website.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Analytics</h3><!-- /wp:heading --><!-- wp:heading --><h2>Who we share your data with</h2><!-- /wp:heading --><!-- wp:heading --><h2>How long we retain your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>If you leave a comment, the comment and its metadata are retained indefinitely. This is so we can recognize and approve any follow-up comments automatically instead of holding them in a moderation queue.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>For users that register on our website (if any), we also store the personal information they provide in their user profile. All users can see, edit, or delete their personal information at any time (except they cannot change their username). Website administrators can also see and edit that information.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>What rights you have over your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>If you have an account on this site, or have left comments, you can request to receive an exported file of the personal data we hold about you, including any data you have provided to us. You can also request that we erase any personal data we hold about you. This does not include any data we are obliged to keep for administrative, legal, or security purposes.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Where we send your data</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Visitor comments may be checked through an automated spam detection service.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Your contact information</h2><!-- /wp:heading --><!-- wp:heading --><h2>Additional information</h2><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>How we protect your data</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What data breach procedures we have in place</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What third parties we receive data from</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>What automated decision making and/or profiling we do with user data</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Industry regulatory disclosure requirements</h3><!-- /wp:heading -->','Privacy Policy','','inherit','closed','closed','','3-revision-v1','','','2020-03-08 17:29:58','2020-03-08 17:29:58','',3,'http://localhost:8000/index.php/3-revision-v1/',0,'revision','',0),(100,1,'2020-03-08 17:29:58','2020-03-08 17:29:58','<!-- wp:paragraph -->\n<p>This is an example page. It\'s different from a blog post because it will stay in one place and will show up in your site navigation (in most themes). Most people start with an About page that introduces them to potential site visitors. It might say something like this:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:quote -->\n<blockquote class=\"wp-block-quote\"><p>Hi there! I\'m a bike messenger by day, aspiring actor by night, and this is my website. I live in Los Angeles, have a great dog named Jack, and I like pi&#241;a coladas. (And gettin\' caught in the rain.)</p></blockquote>\n<!-- /wp:quote -->\n\n<!-- wp:paragraph -->\n<p>...or something like this:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:quote -->\n<blockquote class=\"wp-block-quote\"><p>The XYZ Doohickey Company was founded in 1971, and has been providing quality doohickeys to the public ever since. Located in Gotham City, XYZ employs over 2,000 people and does all kinds of awesome things for the Gotham community.</p></blockquote>\n<!-- /wp:quote -->\n\n<!-- wp:paragraph -->\n<p>As a new WordPress user, you should go to <a href=\"http://localhost:8000/wp-admin/\">your dashboard</a> to delete this page and create new pages for your content. Have fun!</p>\n<!-- /wp:paragraph -->','Sample Page','','inherit','closed','closed','','2-revision-v1','','','2020-03-08 17:29:58','2020-03-08 17:29:58','',2,'http://localhost:8000/index.php/2-revision-v1/',0,'revision','',0),(102,1,'2020-03-08 17:30:44','2020-03-08 17:30:44',' ','','','publish','closed','closed','','102','','','2020-03-14 18:08:04','2020-03-14 18:08:04','',0,'http://localhost:8000/?p=102',3,'nav_menu_item','',0),(103,1,'2020-03-08 18:48:27','2020-03-08 18:48:27','Support 1776 Unites by donating to our cause.','Donate to 1776 Unites','','publish','closed','closed','','donate','','','2020-03-13 00:30:09','2020-03-13 00:30:09','',0,'http://localhost:8000/?page_id=103',0,'page','',0),(104,1,'2020-03-08 18:48:27','2020-03-08 18:48:27','','Donate','','inherit','closed','closed','','103-revision-v1','','','2020-03-08 18:48:27','2020-03-08 18:48:27','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),(106,1,'2020-03-09 16:15:31','2020-03-09 16:15:31','a:7:{s:8:\"location\";a:1:{i:0;a:1:{i:0;a:3:{s:5:\"param\";s:4:\"page\";s:8:\"operator\";s:2:\"==\";s:5:\"value\";s:2:\"95\";}}}s:8:\"position\";s:6:\"normal\";s:5:\"style\";s:7:\"default\";s:15:\"label_placement\";s:3:\"top\";s:21:\"instruction_placement\";s:5:\"label\";s:14:\"hide_on_screen\";s:0:\"\";s:11:\"description\";s:0:\"\";}','Featured Essays','featured-essays','publish','closed','closed','','group_5e666b61d65ad','','','2020-03-09 16:22:01','2020-03-09 16:22:01','',0,'http://localhost:8000/?post_type=acf-field-group&#038;p=106',0,'acf-field-group','',0),(107,1,'2020-03-09 16:15:31','2020-03-09 16:15:31','a:10:{s:4:\"type\";s:8:\"repeater\";s:12:\"instructions\";s:97:\"Select featured essays that will appear in the sidebar.  Drag and Drop them in the correct order.\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:9:\"collapsed\";s:0:\"\";s:3:\"min\";s:0:\"\";s:3:\"max\";s:0:\"\";s:6:\"layout\";s:5:\"table\";s:12:\"button_label\";s:0:\"\";}','Featured Essays','featured_essays','publish','closed','closed','','field_5e666b6832605','','','2020-03-09 16:18:10','2020-03-09 16:18:10','',106,'http://localhost:8000/?post_type=acf-field&#038;p=107',0,'acf-field','',0),(108,1,'2020-03-09 16:15:31','2020-03-09 16:15:31','a:11:{s:4:\"type\";s:11:\"post_object\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:9:\"post_type\";a:1:{i:0;s:15:\"featured-essays\";}s:8:\"taxonomy\";s:0:\"\";s:10:\"allow_null\";i:0;s:8:\"multiple\";i:0;s:13:\"return_format\";s:6:\"object\";s:2:\"ui\";i:1;}','Essay','essay','publish','closed','closed','','field_5e666b8e32606','','','2020-03-09 16:17:04','2020-03-09 16:17:04','',107,'http://localhost:8000/?post_type=acf-field&#038;p=108',0,'acf-field','',0),(109,1,'2020-03-09 16:22:26','2020-03-09 16:22:26','','Essays','','inherit','closed','closed','','95-revision-v1','','','2020-03-09 16:22:26','2020-03-09 16:22:26','',95,'http://localhost:8000/index.php/95-revision-v1/',0,'revision','',0),(110,1,'2020-03-09 19:56:01','2020-03-09 19:56:01','a:7:{s:8:\"location\";a:1:{i:0;a:1:{i:0;a:3:{s:5:\"param\";s:9:\"post_type\";s:8:\"operator\";s:2:\"==\";s:5:\"value\";s:15:\"featured-essays\";}}}s:8:\"position\";s:6:\"normal\";s:5:\"style\";s:7:\"default\";s:15:\"label_placement\";s:3:\"top\";s:21:\"instruction_placement\";s:5:\"label\";s:14:\"hide_on_screen\";s:0:\"\";s:11:\"description\";s:0:\"\";}','Essay Posts','essay-posts','publish','closed','closed','','group_5e669f160e78e','','','2020-03-10 01:34:58','2020-03-10 01:34:58','',0,'http://localhost:8000/?post_type=acf-field-group&#038;p=110',0,'acf-field-group','',0),(111,1,'2020-03-09 19:56:01','2020-03-09 19:56:01','a:10:{s:4:\"type\";s:4:\"text\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:13:\"default_value\";s:0:\"\";s:11:\"placeholder\";s:0:\"\";s:7:\"prepend\";s:0:\"\";s:6:\"append\";s:0:\"\";s:9:\"maxlength\";s:0:\"\";}','Author','essay_author','publish','closed','closed','','field_5e669f42df936','','','2020-03-09 19:56:01','2020-03-09 19:56:01','',110,'http://localhost:8000/?post_type=acf-field&p=111',0,'acf-field','',0),(112,1,'2020-03-09 22:54:17','2020-03-09 22:54:17','','butler','','inherit','open','closed','','butler','','','2020-03-09 22:54:17','2020-03-09 22:54:17','',0,'http://localhost:8000/wp-content/uploads/2020/03/butler-1.png',0,'attachment','image/png',0),(113,1,'2020-03-09 22:54:22','2020-03-09 22:54:22','','cherry','','inherit','open','closed','','cherry','','','2020-03-09 22:54:22','2020-03-09 22:54:22','',0,'http://localhost:8000/wp-content/uploads/2020/03/cherry-1.png',0,'attachment','image/png',0),(114,1,'2020-03-09 22:54:26','2020-03-09 22:54:26','','deutsch','','inherit','open','closed','','deutsch','','','2020-03-09 22:54:26','2020-03-09 22:54:26','',0,'http://localhost:8000/wp-content/uploads/2020/03/deutsch-1.png',0,'attachment','image/png',0),(115,1,'2020-03-09 22:54:31','2020-03-09 22:54:31','','hill','','inherit','open','closed','','hill','','','2020-03-09 22:54:31','2020-03-09 22:54:31','',0,'http://localhost:8000/wp-content/uploads/2020/03/hill-2.png',0,'attachment','image/png',0),(116,1,'2020-03-09 22:54:36','2020-03-09 22:54:36','','hughes','','inherit','open','closed','','hughes','','','2020-03-09 22:54:36','2020-03-09 22:54:36','',0,'http://localhost:8000/wp-content/uploads/2020/03/hughes-1.png',0,'attachment','image/png',0),(117,1,'2020-03-09 22:54:41','2020-03-09 22:54:41','','johnwood','','inherit','open','closed','','johnwood','','','2020-03-09 22:54:41','2020-03-09 22:54:41','',0,'http://localhost:8000/wp-content/uploads/2020/03/johnwood-1.png',0,'attachment','image/png',0),(118,1,'2020-03-09 22:54:49','2020-03-09 22:54:49','','mcwhorter','','inherit','open','closed','','mcwhorter','','','2020-03-09 22:54:49','2020-03-09 22:54:49','',0,'http://localhost:8000/wp-content/uploads/2020/03/mcwhorter.png',0,'attachment','image/png',0),(119,1,'2020-03-09 22:54:54','2020-03-09 22:54:54','','mitchell','','inherit','open','closed','','mitchell','','','2020-03-09 22:54:54','2020-03-09 22:54:54','',0,'http://localhost:8000/wp-content/uploads/2020/03/mitchell-1.png',0,'attachment','image/png',0),(120,1,'2020-03-09 22:55:01','2020-03-09 22:55:01','','page','','inherit','open','closed','','page','','','2020-03-09 22:55:01','2020-03-09 22:55:01','',0,'http://localhost:8000/wp-content/uploads/2020/03/page.png',0,'attachment','image/png',0),(121,1,'2020-03-09 22:55:06','2020-03-09 22:55:06','','reilly','','inherit','open','closed','','reilly','','','2020-03-09 22:55:06','2020-03-09 22:55:06','',0,'http://localhost:8000/wp-content/uploads/2020/03/reilly-2.png',0,'attachment','image/png',0),(122,1,'2020-03-09 22:55:12','2020-03-09 22:55:12','','rowe','','inherit','open','closed','','rowe','','','2020-03-09 22:55:12','2020-03-09 22:55:12','',0,'http://localhost:8000/wp-content/uploads/2020/03/rowe-1.png',0,'attachment','image/png',0),(123,1,'2020-03-09 22:55:17','2020-03-09 22:55:17','','shelby_steele','','inherit','open','closed','','shelby_steele','','','2020-03-09 22:55:17','2020-03-09 22:55:17','',0,'http://localhost:8000/wp-content/uploads/2020/03/shelby_steele-1.png',0,'attachment','image/png',0),(124,1,'2020-03-09 22:55:22','2020-03-09 22:55:22','','swain','','inherit','open','closed','','swain','','','2020-03-09 22:55:22','2020-03-09 22:55:22','',0,'http://localhost:8000/wp-content/uploads/2020/03/swain-1.png',0,'attachment','image/png',0),(125,1,'2020-03-09 22:55:27','2020-03-09 22:55:27','','woodson','','inherit','open','closed','','woodson','','','2020-03-09 22:55:27','2020-03-09 22:55:27','',0,'http://localhost:8000/wp-content/uploads/2020/03/woodson-1.png',0,'attachment','image/png',0),(126,1,'2020-03-09 23:03:58','2020-03-09 23:03:58','','mitchell','','inherit','open','closed','','mitchell-2','','','2020-03-09 23:03:58','2020-03-09 23:03:58','',60,'http://localhost:8000/wp-content/uploads/2020/03/mitchell-2.png',0,'attachment','image/png',0),(127,1,'2020-03-10 00:58:24','0000-00-00 00:00:00','','Auto Draft','','auto-draft','closed','closed','','','','','2020-03-10 00:58:24','0000-00-00 00:00:00','',0,'http://localhost:8000/?post_type=featured-essays&p=127',0,'featured-essays','',0),(128,1,'2020-03-10 01:02:07','2020-03-10 01:02:07','<em>“‘We the people, in order to form a more perfect union …’ — 221 years ago, in a hall that still stands across the street, a group of men gathered and, with these simple words, launched America’s improbable experiment in democracy.”</em> — Barack Obama\n\nOn March 18, 2008, then-presidential candidate Obama thus began an oratory that Andrew Sullivan at The Atlantic <strong>called</strong> a “searing, nuanced, gut-wrenching, loyal, and deeply, deeply Christian speech” and “the most honest speech on race in America in my adult lifetime.” Standing in Constitution Center in Philadelphia, Obama <strong>argued</strong> that despite America’s original sin of the abomination of slavery, he was optimistic that future generations would continue to make progress towards “a more perfect union,” precisely because our nation was founded on the principles ratified in the Constitution of 1789, when “America’s improbable experiment in democracy” was launched.\n\nRecalling Obama’s speech is relevant amidst today’s fierce debate as to what to teach young Americans about the nation’s origin story and true birthdate. Like Obama, some posit that it is 1789, the year the Constitution went into effect, establishing the American form of government. Most Americans believe it was 1776 upon, the signing of the Declaration of Independence and the enumeration of the unalienable rights of life, liberty and the pursuit of happiness. Some historians say it is technically 1507, when a map known as “<strong>America’s Birth Certificate</strong>” was the first to depict the name “America,” a Latinized version of “Amerigo” Vespucci, the Italian explorer who was the first person to recognize the lands to which Christopher Columbus sailed in 1492 were part of a separate continent.\n\n“America” is identified in the top portion of this segment of a <strong>map created in 1507 by Martin Waldseemüller</strong>.&nbsp;\n\nAgainst this backdrop enters the “<strong>1619 Project</strong>,” an initiative from The New York Times that commemorates “the 400th anniversary of the beginning of American slavery, and aims to reframe the country’s history by placing the consequences of slavery and the contributions of black Americans at the very center of our national narrative.”\n\nIn addition to convincing Times magazine readers that “<strong>our democracy’s founding ideals were false when they were written</strong>,” the 1619 Project is making a concerted effort to ensure the next generation develops a warped view of America as well. <strong>Random House Group</strong> has acquired the rights to the 1619 Project and will develop a graphic novel and series of four publications for young people. The Pulitzer Center has become the project’s education partner. According to its <strong>annual report</strong>, the Pulitzer Center has provided free reading guides, extension activities, lesson plans and physical copies of the magazine to hundreds of schools and teachers across all 50 states, who have brought curricular resources to some 3,500 classrooms.\n\nIndeed, some of the poorest school districts in the country, with the lowest performance levels in reading and math, have adopted the 1619 Project as mandatory curriculum for their high school students. In cities such as <strong>Chicago</strong>, <strong>Newark</strong> and <strong>Buffalo</strong>, with high concentrations of minority students, what will these young minds now be learning?\n\nCentral to the thesis of 1619 is that <strong>this nation was founded not as a democracy but as a slavocracy</strong>; that white racist supremacy is irrevocably intertwined in the country’s DNA; that plantation slave-labor camps were the catalyst for an <strong>enduring system of brutal American capitalism</strong>; and as Nikole Hannah-Jones, the person who spearheaded 1619, asserted in this <strong>video</strong>, it is “time for this country to pay what is owed.” She explains that reparations — in the form of cash payments — would be due to anyone who can “trace a descendant back to American slavery,” and who can “prove that 10 years prior to the discussion of the reparations bill, you actually lived as a black person.”\n\nSince 2010, I have run a network of public charter schools that now educates more than 2,000 predominantly black and Hispanic students in the heart of low-income communities in the South Bronx and Lower East Side of Manhattan. Because of frustration with their zoned schools parents must enter a random lottery to gain entry to our open enrollment schools. While parents themselves have faced structural barriers around race, and fear that their children will as well, they know a great education can make the difference. They do not believe that their children are doomed to be shackled by the horrors of America’s legacy of slavery. On the contrary, they want our teachers to provide the kind of quality education that equips their kids with the skills, knowledge and habits of mind to thrive in America.\n\nThat is what is so disturbing and dangerous about the 1619 Project’s aspiration for children: to create in the minds of students and teachers of all races a vision of America that is imbued with a permanent malignancy that is hostile to the dreams of students of color.\n\nIt is simply wrong.\n\nAs educators, we must reject these tired ideas that lead to the soft bigotry of low expectations. We do our scholars no favors by treating them as victims because of a group identity, or teaching them to become dependent on a government system such as reparations in order to succeed in their own lives. As this Wall Street Journal author <strong>writes</strong>, “At the core of the reparation movement is a divisive and demeaning view of both races. It grants to the white race a wicked superiority, treating them as an oppressive people too powerful for black Americans to overcome. It brands blacks as hapless victims devoid of the ability, which every other culture possesses, to assimilate and progress. Neither label is earned.”\n\nBlack students growing up in low-income communities are inundated with messages from many adults in their lives that they will be preyed upon because of their race. Rather than reinforce this false idea of powerlessness in the face of a system rigged against them, why not educate young people of color about the forces within their control that are most likely to put them on a pathway to power and economic success?\n\nFor example, in 2014, a team of researchers led by Harvard’s Raj Chetty investigated the intergenerational mobility of more than 40 million children and their parents. What factors led to communities having high rates of economic mobility across generations, and others in which few children escape poverty? <strong>The Land of Opportunity study</strong> they produced found that “the strongest predictors of upward mobility are measures of family structure such as the fraction of single parents in the area.”\n\nA growing body of research underscores the transcendent role that individual decisions about the timing of family formation can play in achieving the American Dream. Indeed, a staggering <strong>97 percent of millennials</strong> who followed the “<strong>success sequence</strong>”— getting at least a high school degree, working full time, and marrying before having any children, in that order — avoided poverty. And “<strong>Black Men, Making It in America: The Engines of Economic Success for Black Men in America</strong>,” reveals that a number of factors — education, work, marriage, church participation, military service, and a sense of personal agency — are all highly correlated to black male economic success in America.\n\nShouldn’t our young people be taught to understand the pathways more likely to have them flourish financially, rather than perpetuate the noxious notion that black kids are owed something and that their path to success must be paved by a massive government handout?\n\nIt is ironic that Nikole Hannah-Jones herself exemplifies how sticking to this middle-class script in her own life is creating an opportunity for her children. In the autobiographic New York Times story, “<strong>Choosing a School for My Daughter in a Segregated City</strong>,” and in the discussion about <strong>busing and desegregation</strong>, Hannah-Jones courageously shares the fears that she and her husband had about enrolling 4-year-old Najya in a segregated, low-income school in Brooklyn. After describing all of the machinations that went into their decision, Hannah-Jones makes a revealing statement: “I also knew that we would be able to make up for Najya anything the school was lacking.” Consider the confidence and privilege Hannah-Jones expressed in her and her husband’s ability to ensure their daughter succeeds. No amount of anti-black racism, or putting their daughter in a high-poverty, all-black school, could overcome the <strong>power of the stable, two-parent home</strong> she and her husband provide.\n\nUltimately, I know that the black and brown children from the schools I lead are entering a world in which factors related to race, class, or gender will force them to confront extraordinary challenges while simultaneously being exposed to extraordinary opportunities. The question is, what will make the difference in whether these young scholars succumb to challenge, or thrive on opportunity; whether they develop a mindset of enslavement or empowerment?\n\nWe cannot deprive young black children — or kids of all races — of the knowledge of the series of decisions that Nikole Hannah-Jones, millions of black Americans and I have pursued on their pathway to economic prosperity and achievement of the American Dream.\n\nMany of us in the black community must preach what we have practiced achieving our own levels of professional success — and more importantly, share what we are teaching our children to help them have the greatest likelihood to achieve their chosen path of fulfillment. For many of us, this goes well beyond just having “The Talk” with our black sons about avoiding police brutality.\n\nIt also means communicating to our sons and daughters that they have power in their individual choices, and that those decisions can shape their destiny despite structural barriers associated with race, class, and poverty.\n\nAs the 1619 Project correctly points out, America’s tortured history will forever be scarred by the horrific stories of chattel enslavement. But where are the empowering stories of progress? What the Times project completely misses is the peculiar duality of America. As Hendrik Hertzberg and Henry Louis Gates, Jr. wrote in the 1996 New Yorker special edition, <strong>Black in America</strong>, “For African-Americans, the country of oppression and the country of liberation are the same country.”\n\nIn closing his <strong>2008 speech on race</strong>, Obama described the path towards a more perfect union: “For the African American community, that path means embracing the burdens of our past without becoming victims of our past. It means continuing to insist on a full measure of justice in every aspect of American life. But it also means binding our particular grievances — for better health care and better schools and better jobs — to the larger aspirations of all Americans: the white woman struggling to break the glass ceiling, the white man who has been laid off, the immigrant trying to feed his family. And it means taking full responsibility for our own lives — by demanding more from our fathers, and spending more time with our children, and reading to them, and teaching them that while they may face challenges and discrimination in their own lives, they must never succumb to despair or cynicism; they must always believe that they can write their own destiny.”\n\n&nbsp;Regardless of where the pushpin falls on America’s timeline of discovery, what really matters is its future and the power of black — and all — Americans to shape this shared destiny.','Children achieve the expectations we teach: Charting a path to a more perfect union begins with our guidance','By Ian Rowe “‘We the people, in order to form a more perfect union …’ — 221 years ago, in a hall that still stands across the street, a group of men gathered and, with these simple words, launched America’s improbable experiment in democracy.” — Barack ObamaOn March 18, 2008, then-presidential candidate Obama thus began [...]','publish','closed','closed','','children-achieve-the-expectations-we-teach-charting-a-path-to-a-more-perfect-union-begins-with-our-guidance','','','2020-03-10 01:48:28','2020-03-10 01:48:28','',0,'http://localhost:8000/index.php/featured-essays/children-achieve-the-expectations-we-teach-charting-a-path-to-a-more-perfect-union-begins-with-our-guidance/',0,'featured-essays','',0),(129,1,'2020-03-10 01:06:36','2020-03-10 01:06:36','Under the guise of a venture called the “<strong>1619 Project</strong>,” revisionist history about race in America is being introduced into classrooms across America without undergoing the normal peer review expected of educational materials. August 2019 marked the birth of the project, a <strong>publication</strong> of The New York Times Magazine and the Pulitzer organization, containing a collection of essays and artistic works to commemorate the 400-year anniversary of slavery in America. The project has mushroomed into a movement to re-educate Americans via newfangled claims about how deeply racism is embedded in America’s core.\n\nAs of February 2020, five public school systems <strong>had adopted</strong> the 1619 Project’s curriculum district-wide, and its free teaching materials had reached 3,500 classrooms. This rapid progression for the distribution of teaching materials created by journalists and scholars has been done without proper vetting. There has been no standard review process or serious effort made to address the many concerns raised by distinguished subject-matter critics from elite universities. The rush to get these materials into America’s classrooms proceeded recklessly.\n\nWhat has ensued is a new racial narrative that places black America’s struggles at the feet of the nation’s white Founding Fathers. This requires a new birthdate for the nation. Instead of July 4, 1776, when the Founders signed the Declaration of Independence pledging to risk their lives, fortunes, and sacred honor to found a new nation, the 1619 Project scholars place the inception of the nation more than 150 years earlier — at 1619. That’s when the first Africans came to Virginia as indentured servants before becoming free blacks.\n\nCuriously, and inexplicably, the revisionist narrative skips over the 42 years of indentured servitude that enabled the former slaves to gain the freedom and resources to become the foundation of the free black population in America.\n\nJake Silverstein of the Times has <strong>written</strong> that the arrival of enslaved Africans “inaugurated a barbaric system of chattel slavery that would last for the next 250 years.” Conspicuously absent from the dominant historical narrative is the fact that free blacks and Indian tribes were right there alongside whites, buying and selling slaves after slavery became legal in 1661.\n\nHistorian Philip Foner, in his book “<strong>History of Black Americans</strong>,” provides critical details that American students should know about the origins of slavery in America:\n\n“The fact that the early Negroes imported into Virginia held the status of indentured servants is shown by the records of some Negroes’ receiving the customary ‘freedom dues’ in the form of land at the end of their term of service. Some obtained land after becoming free by importing servants under the ‘head-right’ system, by which they obtained 50 acres for each servant imported. A small number of Negro landowners not only held black servants but were sufficiently prosperous to pay the transportation costs of white indentured servants, through each of whom they could obtain 50 acres of land. Anthony Johnson, who was imported into Virginia in 1622, accumulated property after he ended his indentured period, and even though he lost all his holdings in a fire, was able by 1651 to import five black servants into the colony, for which he was granted 250 acres in Northampton County. About 1650, Benjamin Dole, a Negro, was granted 300 acres of land in Surry County for having imported six servants. Another Negro was granted 550 acres after importing 11 people.”\n\nClearly, this account differs substantially from the narrative advanced by the 1619 Project contributors. What some of them hope to do is to build a case for monetary reparations for descendants of slaves. This is a false hope that would not address the problems many blacks have today, or the enormous progress black Americans overall have made.\n\nThose who push white guilt and black victimhood ignore critical facts. One is that today’s white Americans are not responsible for the sins of generations ago. Second, slavery was an institution that blacks, Native Americans, and whites participated in as slaveholders. There’s plenty of guilt to go around there.\n\n&nbsp;\n\n<strong><span>Critical Race Theory and the Diversity Inclusion Industry</span></strong>\n\n<strong>Critical race theory</strong> is an analytical framework to analyze institutions and culture. Its purpose is to divide the world into white oppressors and non-white victims. Instead of traditional forms of knowledge, it uses personal narratives of marginalized minority “victim” groups (blacks, Hispanics, Asians) as irrefutable “evidence” of the dishonesty of their mostly white heterosexual oppressors. The ultimate goal of this theory’s proponents is to remake society so that the victim class eventually displaces the oppressors and becomes the new ruling class.\n\nWithin this framework, white privilege and its unearned benefits are responsible for economic, health care, and social disparities in minority communities. It advances a narrative of blame that declares white America guilty for the plight of blacks. When it comes to education, members of the victim classes do all the teaching. It is a worldview and narrative that commands white people to sit in obedience and listen quietly to the arguments about their unjust gains as well as their obligation to provide a remedy for — in this case, black Americans, whether they are descended from slaves or not.\n\nThere is no way out for whites when it comes to race. Critical race theory assumes that racism is permanent and affects every aspect of our society, including political, economic, social and religious institutions. The theory further advances the belief that being born with white skin, in itself, gives unearned privileges. Therefore, any expectation of societal attainment of colorblindness, in which race or ethnicity does not hinder opportunities, is impossible to be achieved. Neutrality in law and decision-making is a pipe dream that can never be attained. Therefore, this mistaken reasoning goes, the oppressive system must be dismantled and destroyed.\n\nThis flawed theory suggests that race and ethnicity will always taint and pollute every decision, and, as a result, racial minorities will consistently lose out to whites because of structural racism. The message is clear: If you are unfortunate enough to be born with black skin, you are forever a second-class citizen who pays a race penalty. Under this rationale, the most affluent blacks rank below the poorest whites when it comes to privilege and opportunities. We are asked to believe that more than 50 years of affirmative action programs and race consciousness have done nothing to change the trajectory or opportunities of people born without white skin. Critical race theory says every dysfunctional condition in black, urban communities can be traced to slavery and its aftermath. There is no place for the individual-choice initiative.\n\nWhat critical race theory actually “accomplishes” is to create anger, frustration, and despondency among persons in the victim categories who internalize the destructive message.\n\nUniversities and colleges have created a cottage industry of people who profit from indoctrinating America’s future leaders with a dangerous and destructive ideology. These future leaders then spread this diseased ideology, like a virus without an antidote, into corporate boardrooms as well as K-12 public and private schools, both Christian and non-Christian. Standards normally used to reward academic credentials are sometimes relaxed to give more authority to watered-down factors such as “personal experience” and the narrative of victim-class members and less credence to whatever facts, science, and contrary data that persons from the “oppressor” class might dare to proffer.\n\nEducation is now about white privilege indoctrination. According to the narrative, all white Americans are guilty oppressors who have benefitted from their white skin even if their parents are, say, Appalachian poor or high school dropouts working at the local big-box franchise store (if employed at all). Once the oppressor label is applied, accepted, and internalized, a deadly silencing ensues. In some cases, animated videos with messages of white guilt and oppression shown to middle and high school students create damaging images where whites are taught guilt and minorities are assigned permanent and debilitating victimhood.\n\nOne notorious example of the “teaching” materials for diversity and sensitivity training is a short YouTube video entitled, “<strong>The Unequal Opportunity Race</strong>.” It has had more than 1.3 million views as of this writing. Its crippling message is clear: White boys and girls have unfair advantages, and white-imposed roadblocks prevent black boys and girls from achieving success.\n\nLast year, the office of instruction for Westfield (N.J.) Public Schools approved a course on “Power, Privilege, and Imbalance in American Society.” Learning objectives of the semester-long, two-credit course include how to:\n\n• Analyze and evaluate how white supremacy has been established in American society and the ways it continues to impact the African American, Native American, Hispanic, and Asian communities today; and\n\n• Identify the concept of race and differentiate between the terms “racism,” “prejudice,” “dejure” and “de facto segregation,” “institutional racism,” “personal racism,” “tolerance” and “intolerance.”\n\nThe <strong>syllabus</strong> explains that critical race theory is a theoretical concept that emerged from the civil rights movement. The goal is to “give voice to groups who have suffered from systemic oppression, and develop theoretical and practical ways for students to deconstruct the power structures.”\n\n&nbsp;\n\n<strong><span>Messages Matter</span></strong>\n\nThe 1619 Project is a misguided effort to keep open historical wounds while telling only half of the story. It is flawed because it is connected to critical race theory and the diversity-inclusion grievance industry that focuses on identity politics and division. Blaming today’s families for the mistakes of our ancestors is not a prescription for unifying the country or empowering racial and ethnic minorities.\n\nWe can do better. Within Christian communities, there is a basis for countering destructive narratives that have invaded our educational institutions and the corporate world. The solution for hatred, bitterness, and distrust can be found in New Testament principles. Rather than wallow in the past and revisionists’ efforts to build a case for reparations, we, as Americans, need to move forward while practicing the forgiveness and love of neighbor that Jesus espoused. We need not look any further than the “golden rule” (do unto others as you would have them do unto you) to find the tools that enable us to transcend racial and ethnic conflicts that keep us from working together and celebrating our victories. Our present approach cripples members of the designated victim groups while creating new victims among those classified as oppressors.\n\nI speak from a personal perspective as someone who has watched the changes from many vantage points. I reached my formative years before critical race theory and cultural Marxism gained a dominant foothold. Even though I was born and grew up in rural southern poverty during the era of segregation, I was not taught to hate white people or to hate America. Instead, my black teachers stressed our need to work hard and excel. I grew up to be a proud American who never doubted she lived in the greatest country in the world. No one around me encouraged me to see myself as a victim. I never fixated on the fact that I was black, poor, and female. Had I done so, I doubt I would have achieved anything.','Critical Race Theory’s Destructive Impact on America','Under the guise of a venture called the “1619 Project,” revisionist history about race in America is being introduced into classrooms across America without undergoing the normal peer review expected of educational materials. August 2019 marked the birth of the project, a publication of The New York Times Magazine and the Pulitzer organization, containing a [...]','publish','closed','closed','','critical-race-theorys-destructive-impact-on-america','','','2020-03-10 01:44:06','2020-03-10 01:44:06','',0,'http://localhost:8000/index.php/featured-essays/critical-race-theorys-destructive-impact-on-america/',0,'featured-essays','',0),(130,1,'2020-03-10 01:10:23','2020-03-10 01:10:23','It is often said that those who do not learn from history are doomed to repeat it. Sound advice though this may be, it does not get one very far in practice. The reason is that there is no agent called “history” which teaches unambiguous moral lessons. Study World War II and you may come away believing that nation-building works. Study Iraq and you may come away believing the opposite. In the end, the historical episodes we choose to study –– and to ignore –– say less about the wisdom offered by “history” and more about the lessons that we consider relevant today.\n\nSo as I read the New York Times’s “1619 Project” –– a series of essays intended to reframe American history by placing “the consequences of slavery and the contributions of black Americans” at its center –– I kept returning to one question: Which episodes from American history teach lessons that are most relevant to black children today? This question is not merely of intellectual interest; the CEO of the Chicago Public School system has <strong>pledged to send</strong> at least 200 copies of the project to every high school in the city.\n\nThe essays in the project answer this question in one voice: slavery. Bryan Stevenson argues that slavery is behind the cruelty of our criminal justice system; Jeneen Interlandi says that slavery explains why America lacks universal health care; Matthew Desmond claims that slavery explains the brutality of American capitalism; and so forth.\n\nI support teaching Americans of all ages about the horrors of slavery. Textbooks that whitewash this history –– for example, by portraying slavery as a “<strong>side issue</strong>” in the Civil War –– are a moral embarrassment. But the 1619 Project is not an honest attempt to educate Americans about our history. It is an attempt to weaponize that history to fight ideological wars in the present.\n\nThere’s no doubt that slavery is among the most important chapters in the American story. The 1619 Project exaggerates only slightly when it says that “no aspect of the country … has been untouched by” the peculiar institution. Yet by claiming that slavery has touched everything, the project raises a question about its own prejudice: If slavery is linked to&nbsp;every&nbsp;aspect of America, why single out certain institutions and not others?\n\nThe project could have argued, for example, that labor market regulation is rooted in slavery because the <strong>Black Codes</strong> used occupational licensing to keep blacks in menial positions. Or it could have argued that <strong>attacks on free speech</strong> are rooted in white supremacy by citing the <strong>destruction</strong> of the black-owned anti-lynching newspaper, the Memphis Free Speech, by a white mob in 1892. Yet these arguments –– despite being just as plausible as those offered in the project –– would have targeted two progressive-friendly values: market regulation and speech restrictionism. The absence of any such arguments in the project is, at best, suspicious, and at worst, proof of the ideological prejudice at its core.\n\nIf the central historical claim made in the 1619 Project is that slavery has touched everything, then the lesson they want readers to learn is that –– to quote the project’s director Nikole Hannah-Jones –– “anti-black racism runs in the very DNA of this country.” As popular as this refrain has become, it’s an imperfect analogy at best. For one thing, DNA, by definition, remains with you for your entire life. To say that white supremacy is in America’s DNA is, therefore, to suggest that it will remain with us forever. As <strong>James Oakes</strong>, a leading Civil War historian, observed, this attitude leads to “political paralysis.” By ruling out the possibility of progress, it makes nihilism the only logical option. “What do you do,” Oakes asked, “alter your DNA?”\n\nMore importantly, to the typical black kid today, how relevant is the idea that racism is in our DNA? Without doubt, a variant of this idea was relevant to intellectuals such as <strong>Martin Delany</strong> and <strong>Frederick Douglass</strong> in the 19th century –– when the debate over whether blacks should emigrate from America hinged on whether legalized white supremacy would be permanent or temporary. But that debate long since has ended, and blacks born in America are staying put. So we must ask ourselves: What good does it do to tell a black child in 2019, based on nothing but thoughtless pessimism, that the only country he’ll ever live in will forever reject him?\n\nIf we are going to import heavily editorialized essays about black history into the minds of our children, then we should at least arm them with historical lessons that are relevant to the challenges they face today. One such challenge is posed by the <strong>widening gap</strong> between those with and without a college degree. Accordingly, we might highlight the heroic efforts made by formerly enslaved blacks to become educated: Almost completely illiterate at the end of the Civil War, by 1910 about <strong>two-thirds</strong> of former slaves could read and write. Observing such efforts –– which included forming secret schools, pooling together money to pay teachers’ salaries and, at times, voluntarily forgoing recess and holiday breaks –– the national superintendent of schools for the <strong>Freedmen’s Bureau</strong> remarked: “What other people on earth have ever shown, while in their ignorance, such a passion for education?” 1\n\nAnother challenge we face today is low geographic mobility. As high-income opportunities increasingly concentrate in specific cities, Americans in general, and blacks in particular, are moving less frequently than ever before. In “<strong>The Complacent Class</strong>,” economist Tyler Cowen notes that the overall interstate migration rate is down 51 percent from its 1948-1971 average. This is partly because moving to cities has become so expensive, but as Cowen argues, it also may be because American culture has lost a certain dynamism. 2 In this vein, another episode of history we might highlight is the <strong>Great Migration</strong>, during which blacks moved en masse to the North, Midwest, and West. In 1916, over 90 percent of American blacks still lived in the South, where opportunities for upward mobility were virtually nonexistent. By 1970, only 53 percent remained there.\n\nInstead of teaching black children lessons they can use to improve their lives –– such as the importance of education and geographic mobility –– the 1619 Project seems hellbent on teaching them to see slavery everywhere: in traffic jams, in sugary foods and, most suprisingly, in Excel spreadsheets. As Desmond puts it, “When a mid-level manager spends an afternoon filling in rows and columns on an Excel spreadsheet, they are repeating business procedures whose roots twist back to slave-labor camps.”\n\nWithout doubt, America would be a very different place –– in ways both large and small –– if not for slavery. Yet the arguments marshalled in support of this fact too often rely on an intellectual sleight of hand that would be plain to see if applied to any other historical event. For example, the legacy of World War II includes the creation of <strong>penicillin</strong>. But few would take seriously the argument that antibiotics are “rooted in” violence.\n\nBecause arguments about history can seem pedantic, it’s worth pausing to reflect on what’s at stake. Most people can agree that we want to raise the next generation of Americans to be more enlightened than the last, less likely to make assumptions about others based on their race, and more focused on what unites us than what divides us. We want them to be smarter, more productive, more prosperous. In sum, we want them to be less distracted by trivial conflicts and more focused on solving problems of existential importance. Fulfilling these goals will be no simple task, and I do not pretend to have all the answers. But one thing is certain: If a century from now America has made massive strides in any of these areas, it will not be because we taught our progeny to see the remnants of slavery hiding in the rows and columns of an Excel spreadsheet.\n\nFor black Americans in particular, the stakes are equally high. In the history of multi-ethnic societies, it is difficult to find a single example in which a minority group rose from poverty to affluence by pursuing a strategy that focused primarily on nursing historical grievances (however valid), seeking atonement for them, and stigmatizing those within its ranks that advocated an inward-looking strategy. By contrast, history is replete with examples of minority groups –– even ones who have suffered routine political repression and violence –– rising to affluence by pursuing the opposite strategy: avoiding politics entirely and focusing single-mindedly on entrepreneurship and education.\n\nRarely does history offer a lesson as unambiguous as this one.\n\n1&nbsp;Stuart Buck,&nbsp;Acting White: The Ironic Legacy of De-Segregation,(2010: Yale University Press), 45-50.\n\n2 Tyler Cowen, The Complacent Class: The Self-Defeating Quest for the American Dream, (2017: Picador), 28-30.','Let’s arm black children with lessons that can improve their lives','It is often said that those who do not learn from history are doomed to repeat it. Sound advice though this may be, it does not get one very far in practice. The reason is that there is no agent called “history” which teaches unambiguous moral lessons. Study World War II and you may come [...]','publish','closed','closed','','lets-arm-black-children-with-lessons-that-can-improve-their-lives','','','2020-03-10 01:40:59','2020-03-10 01:40:59','',0,'http://localhost:8000/index.php/featured-essays/lets-arm-black-children-with-lessons-that-can-improve-their-lives/',0,'featured-essays','',0),(131,1,'2020-03-10 01:21:19','2020-03-10 01:21:19','','cherry','','inherit','open','closed','','cherry-2','','','2020-03-10 01:21:19','2020-03-10 01:21:19','',0,'http://localhost:8000/wp-content/uploads/2020/03/cherry-2.png',0,'attachment','image/png',0),(132,1,'2020-03-10 01:22:07','2020-03-10 01:22:07','The New York Times’ “<strong>1619 Project</strong>” focused on linking the extreme harshness of slavery to the black experience of today. But overstating this link is misleading and promotes inaccurate representations of the behaviors of the enslaved, reinforcing contemporary negative stereotypes that are simply inaccurate if one examines various aspects about the black family, marriage rates and other data that actually reflect strong ethics of black slaves in both moral and economic terms during what is agreed to be the most sinful chapter in American history.\n\nThe 1619 Project’s <strong>Matthew Desmond’s</strong> essay suggests — accurately — that slavery was a vicious system of exploitation, a perception found in influential early post-World War II writings. In “<strong>Slavery</strong>,” Stanley Elkins claims that the long series of shocks from their African capture, Middle Passage transport to the West Indies and sale to American plantations created a black psyche similar to what <strong>Bruno Bettelheim</strong> observed in Nazi concentration camps. Elkins believed that typical enslaved blacks would adopt a childlike quality of complete submission, identifying their masters as father figures since “their real fathers had virtually no authority over their children.” This thesis was Elkins’ explanation for the “<strong>Little Black Sambo</strong>” image that once was widely accepted among researchers and observers of the slave experience.\n\nIn “<strong>The Peculiar Institution</strong>,” Kenneth Stampp believed that terror and brutalization were at the core of the slave experience. As a result, an enslaved black understood that to be the recipient of his master’s paternalism, he had to adopt the pose of “a fawning dependent,” producing a “process of infantilization.” Furthermore, Stampp claimed that family values were so destroyed that most fathers and even some mothers regarded their children with indifference.\n\nAlthough Elkins and Stampp saw themselves as exposing the inhumanities of slavery they, unfortunately, reinforced negative images of enslaved men and women –– that enslaved blacks lacked a strong work ethic, lacked a strong commitment to the nuclear family, and lacked sexual discipline. For W.E.B. Dubois, later E. Franklin Frazier, and ultimately, Daniel Patrick Moynihan, their work explained the high rate of black births out of wedlock.\n\nThis led many whites to consider black laborers as inherently lazy and requiring stern discipline to harness their work effort. The leading early 20th-century labor economist John R. Commons <strong>believed</strong> that “the backward nonwhite races were lazy, could not compete, and therefore did not need unions.” There <strong>continues to be</strong> a widespread belief that too many black men lack a strong work ethic.\n\nIn the 1970s, Herbert Gutman, Robert Fogel and Eugene Genovese undermined the Stampp-Elkins thesis. Using <strong>Freedmen’s Bureau</strong> data and records from six large plantations, Gutman found that more than three-quarters of all children were raised in stable, two-parent families. This outcome reflected the fact that fewer than one in five marriages was ended as a result of the slave trade. Family stability was lower on plantations with fewer than 15 slaves. Still, in these smaller plantations, half of the enslaved children grew up in two-parent families.\n\nSlave women still fell victim to white men’s lust. However, according to Genovese, “Many escaped because the whites knew they had black men who would rather die than stand idly by.” So strong was the resistance that it curbed “white sexual aggression” against married women.\n\nFor these researchers, the plantation owner’s absolute control was tempered by a primary focus on profitability. Since prime-age enslaved males were costly to purchase, planters took care to not risk their safety. Slaves were whipped and sexually abused, but not employed on high-risk activities when possible. Instead, the plantation owners hired Irish immigrants, who were considered “disposable,” to do these dangerous jobs.\n\nFor slavers, the hiring of white overseers was expensive. Fogel found that they were employed on only one-sixth of moderate-size plantations (16 to 50 slaves) and 25 to 30 percent on larger ones. On three-quarters of plantations with no white overseers, there was only one adult male of working age. This required extensive employment of enslaved blacks in supervisory positions, as well as in many craft positions.\n\nSince white supervision was expensive, and it was expensive to purchase slaves, planters found it profitable to provide positive inducements to instill loyalty and improve work efforts. Genovese found that masters who practiced paternalism were more successful than those who used their powers ruthlessly. Ex-slave narratives indicated that stealing was much higher on the plantations that provided meager rations.\n\nPositive incentives took many forms. On many plantations, enslaved workers who performed well were awarded private plots of land on which they could farm and sell their surplus. Fogel estimated that “income of top field hands was 2.5 times basic income; of top craftsmen, probably four or five, and in some exceptional cases, as much as 10 times basic income.”\n\nNot only was the Elkins-Stampp view wrong about the place of the nuclear family in slave lives, it was wrong about the black work ethic. As mentioned, enslaved blacks were employed in many skilled and semi-skilled positions. In the agricultural sector, Fogel estimated 20 percent of enslaved blacks were employed in management, skilled artisan and semi-skilled positions. As a result, the early 20th-century researcher Charles Wesley <strong>claimed</strong> that at emancipation, black workers made up over 80 percent of the artisan class in the South. Indeed, in “<strong>The Negro Artisan</strong>,” DuBois commented on the potpourri of occupations available to black workers in the South, compared to the North where craft unions almost universally embraced racial exclusionary practices.\n\nFogel lamented the mistaken view of black labor by slavery critics: “That the quality of slaves … could have been so completely misrepresented … is testimony to the extent of their racist myopia. What bitter irony it is that the false stereotype of black labor, a stereotype which still plagues blacks today, was fashioned not primarily by the oppressors … but by the most ardent opponents of slavery, by those who worked most diligently to destroy the chains of bondage.”\n\nSimilar to the Stampp-Elkins narrative, some observers today stress the impact of deeply-rooted oppressive circumstances. Besides ongoing violence perpetuated by racist policing, they emphasize deep intergenerational poverty. They point to Patrick Sharkey’s <strong>estimates</strong> that 67 percent of black American families hailing from the poorest quarter of neighborhoods a generation ago continue to live in such neighborhoods today. Among all black families, 48 percent have lived in poor neighborhoods for at least two generations, compared to only 7 percent of white families.\n\nThese deplorable conditions, we are told, create pervasive hopelessness. According to researchers Melissa Kearney and Kathryn Edin, the high levels of teen pregnancies that have afflicted the black community are the result of a “culture of despair.” Hopelessness presumably explained the causal sexuality that Ta-Nehisi Coates witnessed growing up in Baltimore in the 1980s. “Lexington Terrace was hot with gonorrhea. Teen pregnancy was the fashion,” he wrote in “<strong>The Beautiful Struggle</strong>.” “Husbands were outies. Fathers were ghosts.”\n\nUnfortunately, the liberal position is based on a misreading of contemporary behaviors, just as the severest critics of U.S. slavery misread the behavior of enslaved blacks. The “culture of despair” explanation for high teen birth rates ignores the role of predatory male behavior. Typical of the decade, in 1993, 20.9 percent of black teen girls became pregnant, 7.8 percent had abortions and 10.7 percent gave birth. At that time, many poor black girls who lacked employment sought money by hooking up with problematic men. Patricia Collins <strong>documented</strong> how “young women engage in casual sex with men” with the “unstated assumptions that they will be rewarded with a little financial help.” Some scholars have <strong>suggested</strong> that unwanted black pregnancies were strongly associated with younger teens entering coercive sexual relationships with older men. My own <strong>study</strong> with Chun Wang found that states with high employment rates of 20- to 24-year-olds also had higher rates of birth among 15- to 19-year-olds.\n\nYou, however, would be unaware that teen pregnancy reflected these abusive and coercive relationships if you had read only Kathryn Edin’s books. None of the teen mothers who dominated her two books –– “<strong>Making Ends Meet</strong>” and “<strong>Promises I Can Keep</strong>” –– were victims of coercive or predatory males. Neither did the intimate violence so prevalent in poor black neighborhoods appear in her work. Not surprisingly, she <strong>was quite willing</strong> to “highlight how growing up in an environment where there is little chance of social and economic advancement can lead young women to have babies outside of marriage.”\n\nIn support of the “culture of despair” thesis, Philip Levine and Melissa Kearney <strong>found</strong> that, on average, states with higher levels of income inequality had high rates of teen births. As employment plummeted during the Great Recession, the “despair thesis” would have predicted teen birth rates to rise. Instead, they decreased by <strong>44 percent</strong> between 2006 and 2014.\n\nOne of the important reasons for this decline was the growing educational attainment of black women. Rather than being trapped in despair, increasingly they sought to better their lives through education that freed them from problematic black men. Between <strong>2006 and 2015</strong>, the share of black women ages 25-29 with at least an associate’s degree rose by 28.1 percent. As a result, black adolescent women had reason to believe they could attain educational credentials to better their lives, so they rejected teen motherhood.\n\nWe should not trivialize the deprivation and discrimination black Americans have faced. Nor should we ignore the debilitating effects of some of their experiences. However, we should limit the victim narrative and, instead, focus on the broader evidence that many have triumphed over these roadblocks.','Responses to Adversity','The New York Times’ “1619 Project” focused on linking the extreme harshness of slavery to the black experience of today. But overstating this link is misleading and promotes inaccurate representations of the behaviors of the enslaved, reinforcing contemporary negative stereotypes that are simply inaccurate if one examines various aspects about the black family, marriage rates [...]','publish','closed','closed','','responses-to-adversity','','','2020-03-10 01:39:24','2020-03-10 01:39:24','',0,'http://localhost:8000/index.php/featured-essays/responses-to-adversity/',0,'featured-essays','',0),(133,1,'2020-03-10 01:24:19','2020-03-10 01:24:19','Decades ago, I arrived at the National Center for Neighborhood Enterprise to chat with Robert Woodson and William Raspberry, the late outstanding columnist for the Washington Post, about research on the success paradigm of black Americans. After presenting the manuscript, Raspberry noted, “You had better put all of the data in the book because people will never believe your paradigm.”\n\nIn 1977, the first edition of “<strong>Entrepreneurship and Self-Help Among Black Americans: A Reconsideration of Race and Economics</strong>” was published. Relying on scholarship that lay dormant for years, the book explains how black Americans created a blueprint for success for future generations. Data for the work were taken from scholars who documented the success of black Americans under difficult circumstances. These works include W.E.B. DuBois’s “<strong>Economic Co-Operation Among Negro Americans</strong>” (1898) and “<strong>The College-Bred Negro American</strong>” (1911); Abram L. Harris’s “<strong>The Negro As Capitalist</strong>” (1918); Booker T. Washington’s “<strong>The Negro in Business</strong>” (1906); Charles Johnson’s “<strong>Negro College Graduate</strong>” (1947); and Josepha Pierce’s “<strong>Negro Business and Business Education</strong>” (1947).\n\nMy book allows comparisons between other groups of all races who had followed this paradigm; among variables that are important, especially the relationship between entrepreneurship and education of children, there are striking similarities. Understanding the success model of America means understanding differences between segregation, homophily and different modes of adjustment to America, one of the greatest market economies that ever existed. We have over 150 years of data to help us understand strategies that lead to success in America under all kinds of circumstances.\n\nSo what is it that leads to success?\n\nIf we were to create a learning algorithm for group success, and indeed non-success, through the generations, we start with how groups enter market economies, either with an emphasis on wage labor or as entrepreneurs. The algorithm would tell us that, in the aggregate, those groups that entered by putting self-employment at its very center, and also created educational structures for success, have much better outcomes than those who joined the workforce as laborers without creating institutional structures. In a real sense, America is the story of how different racial and religious groups (and combinations of both) come together and place entrepreneurship at the center of the community. When this is done voluntarily, sociologists call it “homophily,” often defined as “birds of a feather flock together.”\n\nAs noted by Max Weber in “<strong>The Protestant Ethnic and the Spirit of Capitalism</strong>,” when there is discrimination and no opportunities to serve the state, groups are driven into economic entrepreneurship and become very successful. One can think of white Jews in Europe, the Igbo in Africa, Mormons in America, and the Japanese in California. Future generations among these groups have an intense interest in entrepreneurship and education. Segments of black America throughout history also fall into this equation, because during the days of forced segregation, no group carried out the algorithm better. Under segregation, there was intense homophily that placed entrepreneurship and education at the center of the community.\n\nThe effects of putting entrepreneurship and institution-building at the center of the community began to appear in Henry M. Minton’s 1911 work, “<strong>Early History of Negroes in Business in Philadelphia</strong>.” The impact of self-employment was significant because entrepreneurs served as leaders of the community. This effect was further synthesized in Dubois’s “The College-Bred Negro American.” By 1938, Johnson’s “Negro College Graduate” was able to show that blacks in the entrepreneurial tradition were in their third generation of college matriculation.\n\nDecades of research into the failure of blacks has obscured this relationship between self-employment and education. As a result, the country is reluctant to understand this groundbreaking blueprint established by early black Americans. Recently, the chancellor of my undergraduate institution informed me that he is proud that the institution would be graduating “first-generation college graduates,” using code for black Americans. I answered by noting that when I enrolled in Louisiana State University in 1965, most incoming black students were second- and third-generation college graduates. Before there was desegregation, there was a strong tradition of black college graduates because of the entrepreneurial spirit of parents, grandparents and great-grandparents.\n\nHow strong was this entrepreneurial tradition? Margaret Levenstein’s 2004 research, “<strong>African-American Entrepreneurship: View from the 1910 Census</strong>,” shows that black Americans were more likely than white Americans to be employers, and almost as likely as whites to be self-employed. This was the result of free blacks setting the standard prior to the Civil War and Booker T. Washington and his <strong>Tuskegee Machine</strong>, which took self-employment of blacks to a different level under his <strong>National Negro Business League</strong>. While in a constant battle with the NAACP, which was founded to blunt the effects of his Tuskegee Machine, black Americans created communities that produced entrepreneurs who supported private black colleges -- some established with the help of northern black merchants after the Civil War and the majority established by black religious institutions -- and universities and continued the success of the group.\n\nIn recent years, more scholars have captured this buried history. Robert Kenzer’s “<strong>Enterprising Southerners</strong>” (1997); Margo Jefferson’s “<strong>Negroland</strong>” (2016); Elizabeth Downing Taylor’s “<strong>The Original Black Elite</strong>” (2018); and “<strong>Black Georgetown Remembered</strong>” (1991) by Kathleen Lesko, Valerie Babb and Carroll Gibbs all are in this tradition. There also is renewed interest in scholarship that documents the emergence of black wealth under entrepreneurship. These include “<strong>Black Fortunes</strong>” by Shomari Wills; “<strong>Staking A Claim: Jake Simmons, Jr. and The Making of an Oil Dynasty</strong>” by Jonathan Greenburg; and popular magazines such as <strong>Fortune</strong>, which documents the evolution of black millionaires.\n\nTo be sure, not all black Americans followed this model of entrepreneurship and self-help. Like many Americans, they followed the model that stressed the importance of wage labor and the presence of factories. Both models are acceptable but produce different results. When factories fail, the results are devastating. This can be seen in William Julius Wilson’s book, “<strong>The Declining Significance of Race</strong>.” Using Chicago as a laboratory, Wilson showed how communities became “’hoods” and crime increased as industries failed that city. A similar pattern was seen all over the industrial North, and affected all people. But many blacks, who embraced education and entrepreneurship, did not experience such fates.\n\nWilson’s work is in the tradition of what I have termed the “failure paradigm”; there is no place for self-employment in that model. Indeed, there was no need to emphasize education because factory jobs do not require education. One could complete high school, during the glory days of the North, join a union and have an outstanding work experience. But when homophily – that is, self-sustaining ecosystems of educated black entrepreneurs -- was applied under segregation, the effects were substantial. Thus, by 1992, when work had disappeared in the North, states that led in the percentage of black college graduates were Mississippi, Louisiana, Georgia, South Carolina and Alabama. These are all southern states with strong histories of legal segregation, but high levels of entrepreneurship and self-help among black Americans.\n\nThe failure paradigm, which neglects the blueprint of success, has influenced commentary on black Americans. Indeed, E. Franklin Frazier’s “<strong>Black Bourgeoisie</strong>” (1957) was very critical of black entrepreneurship. But entrepreneurship and community-building produced very successful future generations and opportunity structures in the past that have been buried. Contrary to popular belief, black college matriculation did not start in the late 1960s. Tiger Woods did not bring golf to black America. As noted in Marvin Dawkins’s and Graham Kinloch’s “<strong>African American Golfers During the Jim Crow Era</strong>,” black country clubs existed around the old South and even boasted a black PGA that could have competed with the white golf greats before Tiger Woods.\n\nToday, commentators in the public square never would acknowledge that black enterprises in Durham, N.C., survived the Great Depression as other enterprises were collapsing, or that black millionaires, such as <strong>Madam Walker</strong>, lived and achieved at the turn of the century. Juliet Walker’s “<strong>The History of Black Business in America</strong>” documents success from the inception of the country.\n\nTo be sure, opportunities should be open to all; thus, a continued interest in the importance of opportunity structures. But as Harold Cruse noted in the “<strong>The Crisis of the Negro Intellectual</strong>,” the most successful Americans belong to groups who help them prepare for the future. This theme also runs through other groups and can be found in Joel Kotkins’s “<strong>Tribes</strong>” (white Jews); Min Zhou’s “<strong>Chinatown</strong>” (Chinese); and Edna Bonacich’s “<strong>The Economic Basis of Ethnic Solidarity</strong>” (Japanese). But as noted by DuBois in “Economic Co-Operation Among Negro Americans,” although non-black immigrants could put their enterprises in any part of the city, black enterprises were forced from the central business district to all-black areas.\n\nEntrepreneurship among black Americans is booming in the digital age, as well as in traditional sectors. Immigrant Africans, as is true of all groups, are more likely to be entrepreneurs than black Americans. The same relationship between entrepreneurship, education of children and success is being shaped by these new Americans. American blacks -- and no one else has to do this -- have to celebrate their entrepreneurial history and move away from the failure paradigm that was established in the 1970s and celebrates failure.\n\n“Urban blacks” is only one tradition of black America. One should not seek an explanation for the “plight” of black males, but instead look to the archives or Morehouse College, which has been graduating blacks for generations for over a hundred years. Martin Luther King Jr. was a third-generation Morehouse man from the prosperous Sweet Auburn Avenue section of Atlanta, and these kinds of communities existed throughout the South. His educational success originated with the entrepreneurial spirit of black America, a tradition he did not enhance during the modern civil rights movement.\n\nSelf-employment hoovers around <strong>10 percent</strong> in America, and the foreign-born among all racial groups have higher rates. This pattern is being followed by immigrant Africans and ], as noted by the groundbreaking work of Princeton scholar Tod Hamilton’s “<strong>Immigration and the Remaking of Black America</strong>,” immigrants are setting an old pattern of success for people of African descent. Robert Woodson’s “<strong>The Triumphs of Joseph: How Today’s Community Healers are Reviving Our Streets and Neighborhoods</strong>” concentrates on old values for a new black America.\n\nI can say with a great degree of certainty that if one’s great-great-grandparents were entrepreneurs, that person’s family is in their fourth generation of college matriculation. The model is there to make all black Americans in the image of what self-help blacks envisioned. Of course there are overlaps in all models, but the model of success is there and should be acknowledged and celebrated.','An Algorithm of Success: Understanding Black America','Decades ago, I arrived at the National Center for Neighborhood Enterprise to chat with Robert Woodson and William Raspberry, the late outstanding columnist for the Washington Post, about research on the success paradigm of black Americans. After presenting the manuscript, Raspberry noted, “You had better put all of the data in the book because people [...]','draft','closed','closed','','an-algorithm-of-success-understanding-black-america','','','2020-03-16 15:54:51','2020-03-16 15:54:51','',0,'http://localhost:8000/index.php/featured-essays/an-algorithm-of-success-understanding-black-america/',0,'featured-essays','',0),(135,1,'2020-03-10 01:34:58','2020-03-10 01:34:58','a:8:{s:4:\"type\";s:11:\"date_picker\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:14:\"display_format\";s:6:\"F j, Y\";s:13:\"return_format\";s:6:\"F j, Y\";s:9:\"first_day\";i:1;}','Date Written','date_written','publish','closed','closed','','field_5e66eea26f378','','','2020-03-10 01:34:58','2020-03-10 01:34:58','',110,'http://localhost:8000/?post_type=acf-field&p=135',1,'acf-field','',0),(136,1,'2020-03-10 02:15:21','2020-03-10 02:15:21','','carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5','','inherit','open','closed','','carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5','','','2020-03-10 02:15:21','2020-03-10 02:15:21','',0,'http://localhost:8000/wp-content/uploads/2020/03/carl_hardrick-71d1af579a021bd21247f3ce8f2199a2ec0567e149c649bd2b715a53dd3e23e5.png',0,'attachment','image/png',0),(137,1,'2020-03-10 02:18:32','2020-03-10 02:18:32','','bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0','','inherit','open','closed','','bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0','','','2020-03-10 02:18:32','2020-03-10 02:18:32','',0,'http://localhost:8000/wp-content/uploads/2020/03/bishop_shirley_stanfill-6aa34b8e30562276e73fad7941bb3f4d994798da2a909a98d91515252eca8fd0.png',0,'attachment','image/png',0),(138,1,'2020-03-10 02:18:39','2020-03-10 02:18:39','','darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4','','inherit','open','closed','','darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4','','','2020-03-10 02:18:39','2020-03-10 02:18:39','',0,'http://localhost:8000/wp-content/uploads/2020/03/darryl_k_webster-776029fd66f65f30cce7e195ceeb3f1202a0876e76d7fc1023dac035aa2303d4.png',0,'attachment','image/png',0),(139,1,'2020-03-10 02:18:55','2020-03-10 02:18:55','','jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7','','inherit','open','closed','','jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7','','','2020-03-10 02:18:55','2020-03-10 02:18:55','',0,'http://localhost:8000/wp-content/uploads/2020/03/jon_d_ponder-e975f67967b0ee25a4e47439f610f90375fc1397bc91ad7bd2c9f1f5e1df15c7.png',0,'attachment','image/png',0),(140,1,'2020-03-10 02:19:02','2020-03-10 02:19:02','','latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36','','inherit','open','closed','','latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36','','','2020-03-10 02:19:02','2020-03-10 02:19:02','',0,'http://localhost:8000/wp-content/uploads/2020/03/latasha_fields-141f38d8b933e7a5811d2dd8d2864aae6ba1ff8e53318e1b655605aaa28a6d36.png',0,'attachment','image/png',0),(141,1,'2020-03-10 02:19:09','2020-03-10 02:19:09','','pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106','','inherit','open','closed','','pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106','','','2020-03-10 02:19:09','2020-03-10 02:19:09','',0,'http://localhost:8000/wp-content/uploads/2020/03/pastors_paul_and_cindy_grodell-05a092da530a27def08646fe69ba8f83206339bfd36ba2cc98bcc43c55e5b106.png',0,'attachment','image/png',0),(142,1,'2020-03-10 02:19:17','2020-03-10 02:19:17','','willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2','','inherit','open','closed','','willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2','','','2020-03-10 02:19:17','2020-03-10 02:19:17','',0,'http://localhost:8000/wp-content/uploads/2020/03/willie_f_peterson-7111d73b0b545c0a233e45221a044566b20ff7b5438375c42240d310560ef7a2.png',0,'attachment','image/png',0),(144,1,'2020-03-10 03:11:14','2020-03-10 03:11:14','','Essays','','publish','closed','closed','','essays','','','2020-03-14 18:08:04','2020-03-14 18:08:04','',0,'http://localhost:8000/?p=144',4,'nav_menu_item','',0),(146,1,'2020-03-10 03:39:39','2020-03-10 03:39:39','a:7:{s:8:\"location\";a:1:{i:0;a:1:{i:0;a:3:{s:5:\"param\";s:9:\"post_type\";s:8:\"operator\";s:2:\"==\";s:5:\"value\";s:4:\"bios\";}}}s:8:\"position\";s:6:\"normal\";s:5:\"style\";s:7:\"default\";s:15:\"label_placement\";s:3:\"top\";s:21:\"instruction_placement\";s:5:\"label\";s:14:\"hide_on_screen\";s:0:\"\";s:11:\"description\";s:0:\"\";}','Scholar Bio','scholar-bio','publish','closed','closed','','group_5e670bb45dba6','','','2020-03-10 04:12:59','2020-03-10 04:12:59','',0,'http://localhost:8000/?post_type=acf-field-group&#038;p=146',0,'acf-field-group','',0),(147,1,'2020-03-10 03:39:39','2020-03-10 03:39:39','a:7:{s:4:\"type\";s:6:\"oembed\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:5:\"width\";s:0:\"\";s:6:\"height\";s:0:\"\";}','Video','video','publish','closed','closed','','field_5e670bbde2548','','','2020-03-10 03:39:39','2020-03-10 03:39:39','',146,'http://localhost:8000/?post_type=acf-field&p=147',0,'acf-field','',0),(148,1,'2020-03-10 04:04:21','2020-03-10 04:04:21','a:11:{s:4:\"type\";s:11:\"post_object\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:9:\"post_type\";a:1:{i:0;s:15:\"featured-essays\";}s:8:\"taxonomy\";s:0:\"\";s:10:\"allow_null\";i:0;s:8:\"multiple\";i:0;s:13:\"return_format\";s:2:\"id\";s:2:\"ui\";i:1;}','Essay Link','essay_link','publish','closed','closed','','field_5e6711aee3674','','','2020-03-10 04:12:59','2020-03-10 04:12:59','',146,'http://localhost:8000/?post_type=acf-field&#038;p=148',1,'acf-field','',0),(149,1,'2020-03-10 04:30:37','2020-03-10 04:30:37','','Joshua Mitchell','','publish','closed','closed','','joshua-mitchell','','','2020-03-10 04:30:40','2020-03-10 04:30:40','',0,'http://localhost:8000/?post_type=bios&#038;p=149',0,'bios','',0),(150,1,'2020-03-10 04:38:25','2020-03-10 04:38:25','a:7:{s:8:\"location\";a:1:{i:0;a:1:{i:0;a:3:{s:5:\"param\";s:9:\"post_type\";s:8:\"operator\";s:2:\"==\";s:5:\"value\";s:9:\"achievers\";}}}s:8:\"position\";s:6:\"normal\";s:5:\"style\";s:7:\"default\";s:15:\"label_placement\";s:3:\"top\";s:21:\"instruction_placement\";s:5:\"label\";s:14:\"hide_on_screen\";s:0:\"\";s:11:\"description\";s:0:\"\";}','Achievers','achievers','publish','closed','closed','','group_5e6719c12121d','','','2020-03-10 04:38:57','2020-03-10 04:38:57','',0,'http://localhost:8000/?post_type=acf-field-group&#038;p=150',0,'acf-field-group','',0),(151,1,'2020-03-10 04:38:25','2020-03-10 04:38:25','a:7:{s:4:\"type\";s:6:\"oembed\";s:12:\"instructions\";s:0:\"\";s:8:\"required\";i:0;s:17:\"conditional_logic\";i:0;s:7:\"wrapper\";a:3:{s:5:\"width\";s:0:\"\";s:5:\"class\";s:0:\"\";s:2:\"id\";s:0:\"\";}s:5:\"width\";s:0:\"\";s:6:\"height\";s:0:\"\";}','Video','video','publish','closed','closed','','field_5e6719c1310a8','','','2020-03-10 04:38:25','2020-03-10 04:38:25','',150,'http://localhost:8000/?post_type=acf-field&p=151',0,'acf-field','',0),(153,1,'2020-03-10 17:53:08','2020-03-10 17:53:08','“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.\n\nWe do this in the spirit of 1776, the date of America’s true founding.','Mission','','inherit','closed','closed','','77-revision-v1','','','2020-03-10 17:53:08','2020-03-10 17:53:08','',77,'http://localhost:8000/index.php/77-revision-v1/',0,'revision','',0),(154,1,'2020-03-10 17:55:03','2020-03-10 17:55:03','<!-- wp:heading {\"level\":1} -->\n<h1>What is 1776?</h1>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p>\"1776\" is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity, and highlight the resilience of its people. Our focus is on solving problems. We do this in the spirit of 1776, the date of America\'s true founding.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>How to contact 1776?</h3>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p>For all inquires, reach us at: contact@1776unites.com</p>\n<!-- /wp:paragraph -->','Donate','','inherit','closed','closed','','103-revision-v1','','','2020-03-10 17:55:03','2020-03-10 17:55:03','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),(155,1,'2020-03-10 17:56:32','2020-03-10 17:56:32','“1776” is an assembly of independent voices who uphold our country’s authentic founding virtues and values and challenge those who assert America is forever defined by its past failures, such as slavery. We seek to offer alternative perspectives that celebrate the progress America has made on delivering its promise of equality and opportunity and highlight the resilience of its people. Our focus is on solving problems.\n\nWe do this in the spirit of 1776, the date of America’s true founding.','The Woodson Center\'s Mission','','inherit','closed','closed','','77-revision-v1','','','2020-03-10 17:56:32','2020-03-10 17:56:32','',77,'http://localhost:8000/index.php/77-revision-v1/',0,'revision','',0),(156,1,'2020-03-11 00:45:17','2020-03-11 00:45:17','','Essays','','inherit','closed','closed','','95-revision-v1','','','2020-03-11 00:45:17','2020-03-11 00:45:17','',95,'http://localhost:8000/index.php/95-revision-v1/',0,'revision','',0),(157,1,'2020-03-11 00:45:42','2020-03-11 00:45:42','','Essays','','inherit','closed','closed','','95-revision-v1','','','2020-03-11 00:45:42','2020-03-11 00:45:42','',95,'http://localhost:8000/index.php/95-revision-v1/',0,'revision','',0),(158,1,'2020-03-11 03:32:42','2020-03-11 03:32:42','For all inquires, reach us at: <a href=\"mailto:contact@1776unites.com\">contact@1776unites.com</a>','Contact 1776','','inherit','closed','closed','','88-revision-v1','','','2020-03-11 03:32:42','2020-03-11 03:32:42','',88,'http://localhost:8000/index.php/88-revision-v1/',0,'revision','',0),(159,1,'2020-03-11 03:33:09','2020-03-11 03:33:09','For all inquires, reach us at: <a href=\"mailto:contact@1776unites.com\">contact@1776unites.com</a>','Contact 1776 Unites','','inherit','closed','closed','','88-revision-v1','','','2020-03-11 03:33:09','2020-03-11 03:33:09','',88,'http://localhost:8000/index.php/88-revision-v1/',0,'revision','',0),(160,1,'2020-03-11 04:12:16','2020-03-11 04:12:16','<!-- wp:heading {\"level\":1} -->\n<h1></h1>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3></h3>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p></p>\n<!-- /wp:paragraph -->','Donate','','inherit','closed','closed','','103-revision-v1','','','2020-03-11 04:12:16','2020-03-11 04:12:16','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),(161,1,'2020-03-11 04:20:05','2020-03-11 04:20:05','','Donation','','publish','closed','closed','','donation','','','2020-03-11 14:17:41','2020-03-11 14:17:41','',0,'http://localhost:8000/index.php/product/donation/',0,'product','',0),(162,1,'2020-03-11 04:21:05','2020-03-11 04:21:05','','donation_thumbnail.jpg','','inherit','open','closed','','donation_thumbnail-jpg','','','2020-03-11 04:21:05','2020-03-11 04:21:05','',161,'http://localhost:8000/?attachment_id=162',0,'attachment','image/jpeg',0),(163,1,'2020-03-11 13:54:38','2020-03-11 13:54:38','<!-- wp:shortcode /-->','Cart','','inherit','closed','closed','','17-revision-v1','','','2020-03-11 13:54:38','2020-03-11 13:54:38','',17,'http://localhost:8000/index.php/17-revision-v1/',0,'revision','',0),(164,1,'2020-03-11 15:12:54','2020-03-11 15:12:54','','Order &ndash; March 11, 2020 @ 03:12 PM','','wc-processing','open','closed','wc_order_Jy6VqlqfOECHK','order-mar-11-2020-0312-pm','','','2020-03-11 15:12:59','2020-03-11 15:12:59','',0,'http://localhost:8000/?post_type=shop_order&#038;p=164',0,'shop_order','',2),(165,1,'2020-03-13 00:27:15','2020-03-13 00:27:15','Help Support 1776. Click below to donate to our cause.','Donate','','inherit','closed','closed','','103-revision-v1','','','2020-03-13 00:27:15','2020-03-13 00:27:15','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),(166,1,'2020-03-13 00:27:46','2020-03-13 00:27:46','Help Support 1776. Click below to donate to our cause.','Donate to 1776 Unites','','inherit','closed','closed','','103-revision-v1','','','2020-03-13 00:27:46','2020-03-13 00:27:46','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),(167,1,'2020-03-13 00:30:06','2020-03-13 00:30:06','Support 1776 Unites by donating to our cause.','Donate to 1776 Unites','','inherit','closed','closed','','103-revision-v1','','','2020-03-13 00:30:06','2020-03-13 00:30:06','',103,'http://localhost:8000/index.php/103-revision-v1/',0,'revision','',0),