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Haiti and the Economics of Kidnapping

Has the astronomical rise of kidnappings in Haiti brought much discussion on the need for radical change? Not really. Instead,   conversations on Haiti seem to remain in a never-ending cycle of doom and gloom. In Haiti and the Economics of Kidnapping, I seek not only to speak of the events that contribute to and condition the current socio-political climate but also the incentives that perpetuate the rise of kidnappings and the inability of national institutions to function as they ought to.

I am somewhat ashamed to say that I have not been to Haiti since the late 80s. At that point, I was still too young to really retain what I heard and saw. I vaguely remember a house in the countryside that was close enough to a pond where I often saw frogs. I also remember being close enough to a carnival to hear gunshots go off. The latter is a story I have never told my parents about. They probably would have had unforgivable words for the person that took us.

What I can tell of the experience was that it was in the northern part of Haiti. It was either in Cap-Haïtien, which (seeing that it is the city of my birth and land of my ancestors) we normally refer to as Au Cap, or elsewhere in the normal. It was probably Au Cap. Either way, I remember the music, the moving of the masses in rhythmic cadences, and the color-filled warm tropical air. None of that prepared my innocence for the sudden bang and the rush that took place as dancers and spectators turn runners while not being aware of where the shot came from. I have never sorted out what really took place that day.

After that, I can only recall bits and pieces of a land and time that is now far off. The faces of the past are unseeable. The voices are speaking with the deafening tone of silence. I went through my teenage and young adult years not focussed on making that visit a reality. The world of right now was tangible, colorful, and noisy. The world of yesterday was projected on television screens as a land of misery and suffering.

Fast forward to the present and (while I still hope to go someday) I’m not particularly gung-ho about the prospects of a visit. A Do Not Travel advisory certainly makes my visit a no-no at this time. As someone with an American passport, I don’t need to be anywhere near Port-au-Prince, the newly crowned “kidnapping capital of the world” (New York Times). This is not exactly the sort of award a city thrives for.

Read more at my blog: jacquesreview.com 

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AN ANALYSIS OF DUNE?

Flirting with the idea of writing a three-part series on DUNE (2021 movie version). The divisions would be:

(1) Messianic

(2) Political

(3) Economics

At this point, I have managed to see the movie twice. The second time was because I wanted to explore what visible ways I can go about writing on it. These were the ones that felt more organic to me. By this time, all the academics have already seen the movie at least once (if not 3+ times). That means any review runs the risk of finding myself on a grading scale by some of the bright minds out there. Not looking forward to red marked screenshot of my blog post. Perhaps a third viewing session may get me motivated.

[jacques-review]

“I Am Human”: The Spectacular Sha’Carri Richardson

Introducing the One and Only

Sha’Carri Richardson is the talk of the town, again. No, it’s not for her “10.72 seconds to win the 100 meters at the 2021 Miramar Invitational.” It’s not about missing the Olympics due to failing a drug test. Nor is it about the passing of her mother. No, this time it’s about her ninth-place finish at the 2021 Prefontaine Classic. This event was hyped up as being the ultimate showdown between Richardson and the Jamaican Olympic sprinting group led by Elaine Thompson-Herah.

In fact, I initially set out to write about Thompson-Herah. I wanted to say a few words about this amazing time in women’s sprinting history. Sure, there is Florence Delorez Griffith Joyner, also known as Flo-Jo, of 1980s fame. But she’s not someone that I can say I saw run although I was alive at the time. Besides Elaine, there is also the legendary Shelly-Ann Fraser-Pryce who is holding on to second place in the world at the age of 34. These two Jamaicans have made women sprinting enjoyable and fans out of us all (well, most of us)! I’m hoping to continue to see Elaine remain a dominant force in the sport for the next 3 - 4 years.

The more I observe the Prefontaine post women’s 100m reactions, the more I felt obligated to shift my writing focus from Elaine to Sha’Carri (Henceforth, Carri). My initial focus on Elaine was also due to the amount of attention Carri was getting despite the fact that she wasn’t the winner of the race. In a sense, I felt like Elaine’s moment was being dwarfed by Carri. The fastest woman in the world at 100m wasn’t being talked about as much as the last-place finisher.

I wanted to contribute to shifting the focus from Carri to Elaine. But the noise on the digital street was too loud and demonizing.

Birth of a Shooting Star

In the beginning (at the start of the year, of course), the attention being given to women’s track and field by the public wasn’t noticeable. In my usual circles and in the corners of cyberspace that I frequent, “not a creature was stirring, not even a mouse.” The world, it seems, woked from its slumber to the tune of Carri running a 10.72 in April. Carri did it in dazzling fashion with long eyelashes and fingernails, and what I’ve come to refer to as fiery orange hair. From that point on Carri, as a U.S. track and field athlete, became the dominant talk of the world’s largest and most influential blowhorn, the U.S. media.

If that’s not true, it’s all I heard. Sure, other athletes were sprinkled in and match-ups were expected for the coming Olympics. But the U.S. media championed the image of the One that stood a chance of bringing Olympic gold in the women’s 100m. Her appearance played well with the cameras. She looked like a star, something special. Indeed, the legend continued as she ran a 10.86 to qualify for the Olympics in June. Thus, the superstar, the speeding comet, was expected to show up at the Olympics with at least a reasonable chance at winning some type of metal if not gold.

"I am an Olympian. No matter what is said ... I am an Olympian. A dream since I've been young. I'm pretty sure everybody's dream as a track athlete. "Being happy is an understatement. Being excited, nervous, all of those feelings. I'm highly blessed and grateful."  -- Sha'Carri Richardson

I Get High

Well, that didn’t happen. The U.S. watched its prophesied chance at gold (or any other metal) in the women’s 100m come crashing down in all her fiery Orange hair glory. But not due to a loss. Stopping Carri from running because of weed was absurd to the public. African Americans weren’t interested in hearing that an athlete was stopped in a competition as grand as the Olympics for use of a product that they believe would not have contributed to her speed at all.

See the following articles for reference on race and black athletes.

The Olympics has a race problem. Athletes everywhere are calling out the sporting body for a history of banning Black women. - Yelena Dzhanova

The Olympics Continues to Prevent Top Black Athletes From Competing - Molly Sprayregen

The Weight On Black Women In Sports; Plus, 'We Are Lady Parts' - NPR

At this point, let me say that I agreed with those that argued for review of laws in order to determine if time had made them inapplicable. This is especially true considering the rapid legalization of weed across the U.S. “Cannabis is legal in 18 states, and allowed medically in 37 states.” However, I have to highlight that when it comes to weed, it is “outdated to joke about it as a party drug, writing off users as slow, pizza-munching losers when many successful people consume cannabis. Cannabis is a complicated substance with a nuanced role in fitness, performance, and society.” Keep the nuanced aspect in mind.

I have no doubt that it would not have made Carri into a faster runner. But, I think it’s important to keep the dualism that allows us to look at both what we as non-experts know of the impact of weed and the possibility that science may make discoveries later that can shock us. It is also important to consider that the World Anti-Doping Agency (WADA) isn’t a sub-organization of the U.S. Therefore the demands being placed upon athletes must be seen as globally relevant (ideally speaking). This is true despite the fact that the U.S. Anti-Doping Agency, in a letter to Jamie Raskin and Alexandria Ocasio-Cortez, stated that it “has consistently put forward recommendations that the rules addressing cannabis and cannabinoids should be more flexible and fair.”

Left (Far)Behind

Despite missing the Olympics a resurgence of interest was generated when it was announced that Carri would “face all three Tokyo Olympic medalists in the women’s 100m.” And all the world wondered after Carri. Well, at least in terms of what will be the result of the showdown in this supposed clash of the titans. I must confess that I don’t recall hearing or seeing that Carri was going to best all the members of the golden three-headed Jamaican *Leviathan. At the Olympics, Elaine Thompson-Herah ran a 10:61, Shelly-Ann Fraser-Pryce ran 10:74, and Shericka Jackson finishing at 10:76.

With Carri’s 10:72, she would have been competitive against Fraser-Pryce and Jackson if she was able to maintain that type of speed. This is theoretical, of course. What took place was a shock to the track and field world. It wasn’t that Carri was expected to win. She was expected to be better than ninth place. But that’s what happened. Carri finished at 11:14 while Elaine finished at 10:54. In other words, Elain ran faster than she did at the Olympics. This makes Elaine second only to Flo Jo’s 10:49 in 1988. Carri was a none factor. It appears that the star has fallen in dramatic of a fashion as she appeared.

Be Humble?

In response to the loss, Carri said to reporters:

"This is one race. I'm not done. You know what I'm capable of. Count me out if you want to. Talk all the s--t you want because I'm here to stay. I'm not done. I'm the sixth-fastest woman in this game, ever, and can't nobody ever take that away from me. Congratulations to the winners. Congratulations to the people that won, but they're not done seeing me yet -- period."  -- Sha'Carri Richardson

A good deal of critique, anger, and disgust came in reaction to what Carri said. Some believed that she wasn’t humble after the loss. They were surprised at what she said. Others pointed out that her interview was the most played despite the fact that she wasn’t the winner. There were questions as to why was she being interviewed at all.

What Now?

At this juncture, I will offer some considerations. Carri experienced a number of significant occurrences around the time of her ascent to fame. Again, her mother died. That’s a significant event. But then she was ban from the Olympics, the ultimate event for any professional sprinter, because of one of the methods she chose to use for grieving. Those are heavy blows. And throughout out it all, she was determined to maintain the same type of energy.

That Same Ol' G

"Even though I got my own CD maybe even on t.v. There ain't no changing me I can only be me me me Even though I might be on t.v. 'cause I got my own CD All you will ever see (that) same ol' G"  -- Ginuwine, Same Ol' G (1998)

In Ginuwine’s classic single Same Ol’ G, released in 1998 off of the Dr. Dolittle album, the singer reflects on being his authentic self despite being celebrated in the public sphere through compact disc and t.v. Carri wasn’t faking the funk. She was being real. She was being herself, that same ol’ g. It wasn’t a new persona that was on display because she was in front of all of the lights. Carri has been speaking with the same type of energy before her Olympic trials.

What does it look like being real for somebody Carri’s age and from where she comes from? Does being real look the same way across the board? Should you start acting differently because you lost or something else happens in your life?

The following are a few clips from her Twitter as evidence for how she has been speaking even prior to her Olympic qualifications.

You Wake Up, Flawless

"We teach girls to shrink themselves, to make themselves smaller We say to girls "You can have ambition, but not too much You should aim to be successful, but not too successful"  -- Beyoncé, Flawless (2014)

What if what looks like confidence for you is misinterpreted as arrogance by someone else? In other words, do our definitions always function accurately across the board and at all times? Sure, we can cite lexical meanings for humility and arrogance and attempt to apply them across the board. Can we make the case that it is time to start critiquing how do definitions play on the ground? I’m only simply pushing forward the argument that we have already been critiquing does definitions and they have shown up in our music, our clothing, and yes, the way we talk.

You wake up, flawless, Post up, flawless Ridin' round in it, flawless, Flossin on that, flawless This diamond, flawless, My diamond, flawless This rock, flawless, My rock, flawless I woke up like this, I woke up like this

— Beyoncé, Flawless

How does Beyonce’s flawless look like in the real world? What does #blackgirlmagic look like?

“Self-esteem means knowing you are the dream.” – Oprah Winfrey

"I was built this way for a reason, so I’m going to use it." - Simone Biles

"You are your best thing." - Toni Morrison

"One of the lessons that I grew up with was to always stay true to yourself and never let what somebody else says distract you from your goals." - Michelle Obama

These quotes of renowned black women sound great on their own, don’t they? What if what we are seeing from Carri is a version of what that looks like in real life? To what extent can we say definitively that we understand her enough to know that she is arrogant? What if Carri’s defense mechanism looms large at the forefront due to what she experienced in the distant and recent past?

It could very well be that Carri is indeed arrogant. The happenings in Carri’s life may very well be lessons needing to be learned for personal growth and development. The case being made here is that a more nuanced approach should be had. The same amount of consideration given to already established persons should be allocated towards those that we haven’t yet thought of as being on the same level. The same ones saying she is arrogant may themselves be exhibiting arrogance in speaking in absolutes concerning one that is unknown.

Dear Mama

"Lady, don't you know we love you? (Dear Mama) Sweet lady, place no one above you? (You are appreciated) Sweet lady, don't you know we love you? (Dear Mama)"  -- 2 Pac, Dear Mama (1995)

How long does it take someone to recover from the passing of a parent? I can’t assume that we all have the same level of understanding concerning the complexity of loss. Carri lost a parent. How close was she to the mom? How close was she hoping to be to her mom one day? While the news was out that her mother died, it didn’t seem to play a factor in the assessments that were being made about her placing in the race. It should have been obvious right?

Here is a brief introduction to the complexities of grief.

Although grief is a universal experience that is shared by all human beings, the actual grief response in each individual is very unique, and the expression of grief can vary greatly from one person to another. Many factors, such as personality traits, the presence of concurrent stressors and previous losses, the nature of loss(es), and the social expectations that are present, have a great deal of influence in shaping the course of grief for an individual. (p. 26).

It is very important to remember that no individual’s grief experience will neatly fit into a single model, because there is much variation in how losses are perceived and also in how grief is expressed and worked through. (p. 34)

— Darcy L. Harris & Howard R. Winokuer, Principles and Practice of Grief Counseling (2015)

Epilogue

Carri has already said what she needed to say about herself. What we are witnessing now is simply a play out of a young women’s plight as she live out what it means to be who she is on a public stage.

*"Leviathan, Hebrew Livyatan, in Jewish mythology, a primordial sea serpent. Its source is in prebiblical Mesopotamian myth, especially that of the sea monster in the Ugaritic myth of Baal (see Yamm). In the Old Testament, Leviathan appears in Psalms 74:14 as a multiheaded sea serpent that is killed by God and given as food to the Hebrews in the wilderness. In Isaiah 27:1, Leviathan is a serpent and a symbol of Israel’s enemies, who will be slain by God. In Job 41, it is a sea monster and a symbol of God’s power of creation." -- Encyclopaedia Britannica

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SOCIAL JUSTICE AND NORTH AMERICAN HAITIAN SEVENTH-DAY ADVENTISM

It is no secret that there is a disconnect between the North American Haitian Seventh-day Adventist church (NAHSDAC) and social justice. I’m specifically speaking of the NAHSDAC in the northeast of the United States since that’s the one I’m familiar with. The reasons as to why aren’t all the same as is with Adventist churches of other nationalities and social-ethnic groups. To be fair, members of the church have participated in protests to support Haitian concerns in the country. For instance, “In 1990, the FDA recommended a policy of banning blood donations from people of Haitian and sub-Saharan African origin, it proclaimed that all Haitians had bad blood” (L’Union Suite). This resulted in 100,000 Haitians marching across the Brooklyn Bridge. I was nine years old at the time and can’t give an account of whether or not my local assembly, or the conference to which it belongs, lead a segment of marchers or encourage participation.

If I were to pause and reflect parenthetically here, I would ask: did this contribute to the issue that the NAHSDAC has with members opting to distance themselves from science and medicine? While it’s difficult to tell what is the consensus of the majority, it still remains that a significant amount of members have embraced a contrary stance to the idea that science and medicine can significantly impact their well-being. Although related, this is a question that requires a separate article wherein which I would have a similarly difficult time wrapping my mind around the nuances that I hope to elaborate on below.

"We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality"  -- Martin Luther King Jr.

Another major instance that can be conjured is that of the march on behalf of Abner Louima. On August 17, 1997, John Kifner writes, “Thousands of demonstrators, many waving toilet plungers or Haitian flags, marched through Flatbush, Brooklyn, to the 70th Precinct” on behalf of Louima. The march featured posters with the “two accused officers with horns and the title ''Devil in a Blue Suit.” There were even comparisons between the NYPD and Ton Ton Macoutes, a paramilitary group in Haiti known for atrocities. While I know of Haitian SDA participation, I can’t recall if the church had encouraged participation in marches and public activities.

I’m 40 now and can’t recall when the church, the organization, had encouraged me to march in protest of social wrongs. It may have been that the church did and I simply can’t recall or that it never happened. In either case, it isn’t a prominent occurrence enough for me to associate the church with social activism of that kind. What I do know the church for is acts of service in the form of meal distribution. Church members give to charity and visit prisons. But most churches aren’t doing this large scale on a regular basis. Societal wrongs, particularly against Haitian Americans, may be mentioned and brought up during sermonic discourse but that’s usually about as far as it goes. Why is that?

"I hope the church as a whole will meet the challenge of this decisive hour."  -- Martin Luther King Jr.

The North American Haitian Seventh-day Adventist Church & Politics

Allow me to share a few points of consideration that may, admittedly, be subject to a great deal of scrutiny and correction by those more astute in NAHSDAC culture and history than I. The first is the traditional view of how the church relates to polities. It appears to me that in the NAHSDAC culture politics is something that one keeps to one’s self. So personal is politics that political happening in the nation being mentioned on the pulpit during worship service is a modern occurrence and doesn’t occur in the majority of places in the American northeast (at least as far as I can assess). When it does happen it isn’t met well.

But it isn’t just the pulpit. Politics is considered a subject that is barred from being discussed on the sabbath. In fact, to bring political speech and thought to the pulpit can quickly be said to be the politicization of the temple and thus sacrilegious. It would be desecrating a sanctified space. Political mentions on the pulpit during sabbath is a desecration of holy space and time. I’m still attempting to describe here. This wouldn’t go well with many senior members. These members tend to be in the affluent larger churches.

It may seem like I opened a parenthesis that isn’t a direct answer to the question. This isn’t necessarily true. Politics and social issues are interwoven to the degree that effective long term solutions can’t be brought about without radically changing the policies embraced by the ruling brass. Any discussion about policy will eventually require a conversation on what is on the political agenda that is best for the community. Right alongside of that is a conversation on who is the advocate and what other policies that they have that may need to be considered as well. It’s all tied up.

Jesus’ Ministry, Post-Ascension New Testament History, & Social Justice

I have never heard the NAHSDAC deny the appeal to social justice in Old Testament prophetic literature. This leads me to my second point of consideration. NAHSDAC, and many other SDA groups to some extent, don’t interpret the actions of Jesus as comparable to protest of social wrongs. Jesus is seen as addressing social wrongs by going out in the community to mainly tell what is true (preach) on the way to the cross. Healing, and whatever was done in the community, is viewed secondary in the sense that it happened as an aside to the preaching. Thus, preaching is viewed as the mission of the church. engaging in socio-political rhetoric and protest is viewed as a distraction.

Naturally, it’s important to describe what is meant by preaching truth in this context. The general affirmation, as is observable in sermons preached in the church, is about what one must do in order to maintain individual purity from sin. Certainly this is an oversimplification that may require even more development at some other time. The objective here is to sort of assist in helping clarify what the preaching being referred to is.

Following Jesus’ ministry, post-ascension history is not regarded as including descriptions of social justice activism as is observable within the modern setting. The apostles are believed to have continued doing what Jesus was doing, telling of a coming kingdom and telling the world to prepare for that kingdom.

What Happens Now?

If the church is to address these issues there needs to be a real vision on how it actually plays on the ground. Looking at what doesn’t work is one thing. Leaving it there doesn’t solve anything. It’s time to begin having serious conversations on social justice within the Haitian Seventh-day Adventist context.

SOURCES

L’Union Suite (cf. New York Times)

Kifner, John. “Thousands March to Protest Police.” The New York Times, Aug. 17, 1997.

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When Martyrdom Comes a-Knocking: Does Andrew Cuomo have a Political Future?

The week of August 1 - 7, a few friends and I had a chat about the Cuomo allegations. We concluded that his term was over and that he was done. We saw no possible political future given the climate. Last week, while talking to other New Yorkers, I’ve come to realize that the idea of Cuomo’s political demise wasn’t universal. In fact, some are opposed to his stepping down from the governor’s chair. “Cuomo has done a lot for the state”, some said. Others remarked on his leadership during the pandemic (standing up to Trump) and don’t see further than harmless displays of affection. Still, others point to the sordid history of previous politicians that weren’t punished for their alleged sexual harassment misdeeds. In other words, NYC (at least) is divided.

I didn’t engage in the conversations on whether or not he should step down. Instead, I focussed on what is next in his political future. I don’t see a future for Andrew Cuomo in any area pertaining to politics. I predict that Cuomo will disappear.

Cuomo’s Reason for Resigning

"This situation by its current trajectory will generate months of political and legal controversy. That is what is going to happen. That is how the political wind is blowing. It will consume government. It will cost taxpayers millions of dollars. It will brutalize people."  -- Andrew Cuomo

Cuomo continued. . .

"The State Assembly yesterday outlined weeks of process that will then lead to months of litigation, time and money that government should spend managing Covid, guarding against the Delta variant, reopening upstate, fighting gun violence and saving New York City. All that time would be wasted. This is one of the most challenging times for government in a generation. Government really needs to function today. Government needs to perform. It is a matter of life and death — government operations, and wasting energy on distractions is the last thing that state government should be doing. And I can not be the cause of that. New York tough means New York loving, and I love New York, and I love you. And everything I have ever done has been motivated by that love. And I would never want to be unhelpful in any way. And I think that given the circumstances, the best way I can help now is if I step aside and let government get back to governing. And, therefore, that’s what I’ll do because I work for you, and doing the right thing is doing the right thing for you. Because as we say, “It’s not about me. It’s about we.”"  -- Andrew Cuomo

The full transcript of Cuomo’s resignation speech can be found in the New York Times. The selected citations are what I believe captures the essence. Cuomo states that his resignation comes because of the love he has for New York despite the fact that his natural instinct (being a New Yorker) was to fight. Love is what he claims to be his motivation. Cuomo paints himself as a martyr with the state’s best interest in mind because he wants to prevent the following from happening:

Wasting of taxpayer dollars

Wasting of government time and resources

Brutalizing of persons

These concerns should be essential to anyone holding office. He appears to be the ideal head-of-state with all the right motivations. Whether what is articulated is true, is up for grabs. It could be all *cap (a lie). I hardly doubt that significant numbers were moved by what was said. In other words, he probably didn’t gain new friends or make new enemies. In fact, contrary to those that I’ve spoken to, according to a Marist Poll of 614 New York State Adults, “59% of New Yorkers, including 52% of registered Democrats, say New York Governor Andrew Cuomo should resign from office.”

This should be contrasted to early 2020 where the Wall Street Journal reported that “the number of New Yorkers who view the governor [Cuomo] favorably surged to 71% in March, up from 44% in February.” Fast forward to March 2021, a year later, Cuomo’s overall popularity was at 52% (Morning Consult). This was after the public was made aware of the nursing home scandal and Lindsey Boyan’s sexual harassment allegations. By May, it was down to 49% (WSJ). As of August 10, “38 percent of New York voters approve of Cuomo’s job performance” (Morning Consult).

In regards to those I’ve had conversations with, it would be interesting to look at several polls concerning Cuomo’s popularity among black New York voters. That’s for another time. However, he doesn’t seem to be polling high enough for a possible future appearance of significance at this point.

Resurrection Requires a National Stage

Cuomo was the leading figure when it comes to voicing concerns held by the general public. He was basically the president in terms of public confidence and access. “Mr. Cuomo transformed almost overnight into a national leader of the Democratic Party and a foil for President Donald J. Trump” (New York Times). He was so widely esteemed that the initial allegations and his administration’s withholding of nursing home death numbers went relatively well from a political perspective (see above). I have to admit that even I was cheering for Cuomo’s presidential aspirations.

Losing access to the resources available to a New York governor leaves the possibility of Cuomo’s ability to counter and influence the narrative concerning himself, basically non-existent. What would he use as his mouthpiece? Twitter? 2.5M followers doesn’t sound like much of a national stage. Just having a blowhorn isn’t enough. Cuomo needs a blowhorn announcing some grand deed. What grand deed will be available to be done if he isn’t in an office to treat big problems?

Cuomo Comes off as Hyper-Aggressive

I’m not too comfortable with laying out an argument that may not necessarily be correct. Is Cuomo hyper-aggressive? I don’t know. I don’t know the man. I’ve never met him. I can only speak to how he appears on television and in pictures. Even then, my perspective is very subjective. Others may not agree with my take. The question is whether or not it is far-fetched that Cuomo appears confrontational.

In an article entitled, “The Imperious Rise and Accelerating Fall of Andrew Cuomo”, Shane Goldmacher takes an exhaustive look at Cuomo’s demeanor throughout his political career. Mr. Cuomo is described as stomping on Diblasio, dismissive toward the state legislature, burning bridges, intimidating, wrathful, lashing out at aides, bullying, strong-arming legislators, and dividing and conquering. All this paints a picture of an inhospitable man.

I don’t see a future. What about you?

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SOURCES

Propublica New York Gov. Andrew Cuomo speaks at a news conference on July 1. (Byron Smith/Getty Images)

The Rise and Fall of Andrew Cuomo - The New York Times

N.Y. Gov. Andrew Cuomo Announces Resignation Amid Harassment Claims - MSNBC

Read the full transcript of Gov. Andrew Cuomo’s resignation speech. - New York Times

Marist Poll of 614 New York State Adults - Marist Poll

Coronavirus Response Sends Cuomo’s Popularity Surging - Wall Street Journal

Twin Scandals Have Nearly Erased Cuomo’s Pandemic-Driven Popularity Gains: Nursing home deaths, sexual harassment allegations drag down New York governor’s popularity - Morning Consult

Half of New York Voters Stand by Gov. Andrew Cuomo, Poll Finds - Wall Stree Journal

*The terms and adlibs “Cap” “No Cap” “Capper” and “Capping” was popularized in Atlanta, Georgia, when Young Thug and Future released the track “No Cap. The expression “cap” is slang meaning “lie” or “bulls—t”- Daily Rap Facts

Cuomo’s Support Among State Voters Plummeted Ahead of His Resignation - Morning Consult

Andrew Cuomo’s Twitter account.

The Imperious Rise and Accelerating Fall of Andrew Cuomo - New York Times

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Fields of Economics Tier List | Which is the BEST?

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Interview Series: Sharon Alert-Burgess, Behavior Intervention Specialist

Reflections

Before the interview section, let me share some reflections.

November will mark the start of my tenth year working in the intellectually & developmentally disabled field. I spent my 30s, in various shapes and forms, caring for those that are recognized in the general public as the mentally retarded. In fact, using the developmentally disabled to refer to those that I serve, generally results in confusion. It requires a longer conversation. Outside of the field, most people don’t know of whom I am referring to with that usage. I don’t blame them.

Prior to my entry into the field, I wasn’t familiar with the usage either. I knew only of one such person, and besides allocating the same amount of respect that I would give to everybody else towards them, I didn’t pay much attention. Retardation was the only word I ever heard in regards to them.

How can we change things? Lack of familiarity with the intellectually & developmentally disabled category and people can be greatly impacted by employees. It is the role of employees, who are familiar with this group, to share with the general public not only the nature of the people they serve (which is most important) but also the more suitable way to refer to them. The use of ““mental retardation” has negative connotations”, it was said, became “offensive to many people, and often results in misunderstandings about the nature of the disorder and those who have it” (Federal Register).

According to the American Association on Intellectual and Developmental Disabilities (AAIDD), “Intellectual disability is a disability characterized by significant limitations in both intellectual functioning and in adaptive behavior, which covers many everyday social and practical skills” (emphasis in original). This definition is in line with the Diagnostic and Statistical Manual of Mental Disorders (DSM-5; American Psychiatric Association [APA], 2013), the authoritative manual for the field.

According to the American Speech-Language-Hearing Association (ASHA):

“ID is characterized by

significant limitations in intellectual functioning (e.g., reasoning, learning, and problem solving);

significant limitations in adaptive behavior (i.e., conceptual, social, and practical skills in everyday life); and

onset in childhood (before the age of 18 years; American Association on Intellectual and Developmental Disabilities [AAIDD, 2013]).”

Naturally, those working in the field are in a position to help those unfamiliar with the population to understand them better.

How often have you come across someone that works in the field? And if you have, how often have they familiarized you with a general understanding of the people being served? 

Where did you go for your bachelor's and master's degrees? What did you major in?

M.S.Ed., East Stroudsburg University (ESU)

B.A. Psychology, York College (CUNY)

How long have you been in the field? What made you select being a BIS as a career?

I started working in this field in 1999 after I graduated high school. I began in Early Intervention doing ABA with Children who were diagnosed with Autism. After high school, I wasn't really sure what career path I wanted to follow.  I wanted to go out of state for undergrad.  I was accepted to three out-of-state schools and one locally. And, of course, the one local school I applied to (York College) was the one that my parents decided on against my desire.

When I looked at the programs of study offered at York, Psychology was one of the shortest program/course work to complete. So I declared my major would be "psychology." 

Fast forward after completing my undergraduate studies, I continued to work in the mental health field as an Assistant ABA teacher for children diagnosed with autism. It was there I decided that I would pursue a Master’s in Special Education. After completing that program in 2009, I took a job working as a BIS and the rest is history... 

That’s one of the best answers I’ve heard in regards to why someone chooses a degree. What is your best advice for those interested in being Behavior Intervention Specialists?

Make sure it's something that you're really interested in doing. Try interning or working at a company that serves kids/adults who are diagnosed with intellectual disability/mental illness to see if it's something that you would enjoy doing. You have to be a patient, creative, compassionate, and loving person to be in this field. If you're not a people person, this is not the path for you.   

"You have to be a patient, creative, compassionate, and loving person to be in this field."  -- Sharon Alert-Burgess

I think you have really captured the essence of what it means to serve. Do you think enough is known about your field in the general public? How would people you know outside of the field describe what you do for a living?

Not enough is known. When most people hear BIS, they ask "what's that" or "what exactly do you do?" People I know outside my field would describe my position as: “working with people with disabilities." 

What are two things that people misunderstand about those you serve?  

1.     They don't understand anything or can't communicate.

2.     They are violent. 

Do you think the field is sufficiently funded? Why or why not?

No. I say this because the rate of pay for staff in this field is very low and does not commensurate with the duties they perform daily. Either people are not aware of what being a direct care worker and assisting those who are most vulnerable and cannot do for themselves entails, or they don't care.  

". . .the rate of pay for staff in this field is very low and does not commensurate with the duties they perform daily."  -- Sharon Alert-Burgess

Thanks again, Sharon.

Sources

American Association on Intellectual and Developmental Disabilities (AAIDD)

American Speech-Language-Hearing Association (ASHA)

Federal Register, The Daily Journal of the United States Government Federal Register

[jacques-review]

And the Worship Wars Go On and On: On Music Genres

Editorial Note: This is an updated version of an article I published on another website on June 10, 2014.

For those that don't know, I've been involved in congregational worship as a musician since I was about 12-13 years of age. This year makes me 41. So that's about 29 years of ecclesiastical worship setting experience. This doesn't make everything I say dogma. In fact, I don’t consider myself to be a high-ranking musician. My perspective is simply one of many with flaws and all. Take it with a grain of salt.

There will have been, and will always be, differences of opinion on how to do worship. That much is true. The issue is finding that balance that doesn't conflict with (or is forbidden by) one’s theology. The either/or approach doesn't resolve anything. All are interested in how to do it. Either/or approaches encourages unnecessary labeling and, in some cases, demonizing those with opposing viewpoints. The best way to address the various issues in the worship conversations is, to be honest about what we can be certain of. What exactly can we be certain of?

"The either/or approach doesn't resolve anything. All are interested in how to do it. Either/or approaches encourages unnecessary labeling and, in some cases, demonizing those with opposing viewpoints."  -- Jerry Jacques

Does the Bible specifically address music genres? I don't think so. If you see it feel free to share. A big part of the worship debate is music genres. To be honest I think that most people who are addressing this issue usually ignore evidence that contradicts their perspective. The arguments are unfair and un-balance. Evidence for some perspectives is non-existent. This happens to everybody, no one is excluded. What makes the difference is those that, from time to time, step back and evaluate their own perspectives. Introspection shouldn’t be thought of as meaning that one’s mind will change.

I've watched myself literally transition from one perspective to another base on what I believe the evidence was saying. This article is my current perspective on music genres in ecclesiastical worship settings. I will not address the individual worship setting for reasons that will become clear as this article progresses.

I’m writing from the perspective of the North-American Haitian Seventh-day Adventist tradition.

The music commonly labeled as "gospel" can easily be classified or associated with, R&B. The older versions of this music genre and others (rock, country, etc.) are easily accepted as proper in many Haitian Adventist congregations. Perhaps at their arrival, they may have been an issue but now they are generally accepted as fitting, proper, and holy. Any sign of initial opposition to these older forms of music genres seems to have long disappeared in the fog of time.

However, a change has come. The change is brought about by the usage of modern gospel music which in some cases sounds very different than what came before. This change has brought about much concern. It has been met with a "back to classical" movement which is equated with "holy music" in the minds of some. We have one side that wants classical hymns and another that wants modern gospel. I'm in the middle. I think the church will do well with a mix.

Most that are in favor of a more modern approach to things share my perspective. However, I think there is a reason to be concerned and to be cautious in what we use and how we use it. First, let me present my perspective on music genres. I do not find sufficient evidence to support arguments that claim one music genre is better than another.

I'm well aware of Lucifer's role as a musician in heaven. I believe that is enough to argue that he can do destructive things with music. He can do destructive things with anything. He doesn’t only specialize in music. However, I don't think that is sufficient to say that a music genre is bad. On what basis can that claim be made? What's the rubric by which to judge? These questions are often ignored as arguments are made against a particular genre. If we are going to use something to judge one genre it should be used to judge all.

Is all Hip Hop and R&B negative? No. Should those Hip Hop and R&B that promote Christ and scripture be allowed in the ecclesiastical worship setting? It Depends. Some of you may be shock at this point. The best way to deal with an issue is to think it out all the way through. The allowance of Hip Hop and R&B should be particular to the congregation in question. If it would cause an issue with the conscience of those people in that congregation then it would be a grave error to allow it. However, if all is in acceptance, then why not?

I won't say that a Hip Hop or R&B song is bad simply because it is Hip Hop or R&B. Some would even argue that the artists or any genre are describing the world that they come from. The story is told even if it’s a gruesome one. It is important to understand that music genres have different effects on people. For some hearing Hip Hop and R&B doesn't create a longing or a pull for street life. For others, a distinction can't be made.

I'm not against Christ-based Hip Hop gospel and the likes. How can I be? When we are speaking in terms of the entire congregation we have to consider the overall impact. Once that is out of the way, I have to admit that I can envision a congregation wherein worship in song and poetry is done through the use of Hip-Hop.

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