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In this episode, Shelley reflects on an interview from 1991 that covers the topic of racial identity. Which is the correct terminology? Black? African-American, People of Color? The interview also discusses class differences among Blacks. Be advised that this episode contains frank discussions about race and uses the n-word. Listener discretion is advised. Season Two: Episode 05 I Love The Skin I'm In In this episode, Shelley reflects on an interview from 1991 that covers the topic of racial identity. Which is the correct terminology? Black? African-American, People of Color? The interview also discusses class differences among Blacks. Be advised that this episode contains frank discussions about race and uses the n-word. Listener discretion is advised. Click An Icon Below To Listen To Shelley's Plumbline Podcast Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . The Name "Negro" by W.E.B. Du Bois March 1928 Dear Sir: I am only a high school student in my Sophomore year, and have not the understanding of you college educated men. It seems to me that since THE CRISIS is the Official Organ of the National Association for the Advancement of Colored People which stand for equality for all Americans, why would it designate and segregate us as “Negroes,” and not as “Americans.” The most piercing thing that hurts me in this February CRISIS, which forced me to write, was the notice that called the natives of Africa, “Negroes,” instead of calling them “Africans,” or “natives.” The word “Negro,” or “nigger,” is a white man’s word to make us feel inferior. I hope to be a worker for my race, that is why I wrote this letter. I hope that by the time I become a man, that this word, “Negro,” will be abolished. Roland A. Barton My Dear Roland: Do not at the outset of your career make the all too common error of mistaking names for things. Names are only conventional signs for identifying things. Things are the reality that counts. If a thing is despised, either because of ignorance or because it is despicable, you will not alter matters by changing its name. If men despise Negroes, they will not despise them less if Negroes are called “colored” or “Afro-Americans.” Moreover, you cannot change the name of a thing at will. Names are not merely matters of thought and reason; they are growths and habits. As long as the majority of men mean black and brown folk when they say “Negro,” so long will Negro be the name of folks brown and black. And neither anger nor wailing nor tears can or will change the name until the name-habit changes. Suppose now we could change the name. Suppose we arose tomorrow morning and lo! Instead of being “Negroes,” all the world called us “Cheiropolidi,”—do you really think this would make a vast and momentous difference to you and to me? Would the Negro problem be suddenly and eternally settled? Would you be any less ashamed of being descended from a black man, or would your schoolmates fell any less superior to you? The feeling of inferiority is in you, not in any name. The name merely evokes what is already there. Exorcise the hateful complex and no name can ever make you hang your head. Or, on the other hand, suppose that we slip out of the whole thing by calling ourselves “Americans.” But in that case, what word shall we use when we want to talk about those descendants of dark slaves who are largely excluded still from full American citizenship and from complete social privilege with the white folk? Here is Something that we want to talk about; that we do talk about; that we Negroes could not live without talking about. In that case, we need a name for it, do we not? In order to talk logically and easily and be understood. If you do not believe in the necessity of such a name, watch the antics of a colored newspaper which has determined in a fit of New Year’s Resolutions not to use the word “Negro”! And then too, without the word that mans Us, where are all those whose spiritual ideals, those inner bonds, those group ideals and forward strivings of this might army of 12 millions? Shall we abolish there with the abolition of a name? Do we want to abolish them? Of course we do not. They are our most precious heritage. Historically, of course, your dislike of the word Negro is easily explained: “Negroes” among your grandfathers meant black folk; “Colored” people were mulattoes. The mulattoes hated and despised the blacks and were insulted if called “Negroes.” But we are not insulted—not you and I. We are quite as proud of our black ancestors as of our white. And perhaps a little prouder. What hurts us is the mere memory that any man of Negro descent was ever so cowardly as to despise any part of his own blood. But why seek to change the name? “Negro” is a fine word. Etymologically and phonetically it is much better and more logical than “African” or “colored” or any of the various hyphenated circumlocutions. Of course, it is not “historically” accurate. No name ever was more historically accurate: neither “English,” “French,” “German,” “White,” “Jew,” Nordic” nor “Anglo-Saxon.” They were all at first nicknames, misnomers, accidents, grown eventually to conventional habits and achieving accuracy because, and simply because, wide and continued usage rendered them accurate. In this sense, “Negro” is quite as accurate, quite as old and quite as definite as any name of any great group of people. Your real work, my dear young man, does not lie with names. It is not a matter of changing them, losing them, or forgetting them. Names are nothing but little guideposts along the Way. The Way would be there and just be as hard and just as long if there were no guideposts,—but not quite as easily followed! Your real work as a Negro lies in two directions: First, to let the world know what there is fine and genuine about the Negro race. And secondly, to see that there is nothing about that race which is worth contempt; your contempt, my contempt; or the contempt of the wide, wide world. Get this then, Roland, and get it straight even if it pierces your soul: a Negro by any other name would be just as black and just as white; just as ashamed of himself and just as shamed by others, as today. It is not the name—it’s the Thing that counts. Come on, Kid, let’s go get the Thing! Copied the text: W.E.B. Du Bois. “The Name "Negro"”. Letter, March, 1928. From Teaching American History. https://teachingamericanhistory.org/document/the-name-negro/ (accessed July 31, 2023). Click to Read Which is the correct terminology: Black, African American or People of Color? It depends. "Black" refers to dark-skinned people of African descent, no matter their nationality. "African American" refers to people who were born in the United States and have African ancestry. Many people use the terms interchangeably. Young Black activists in the United States started using "Black" in the 1960s when referring to descendants of slaves as a way to leave the term "Negro" and the Jim Crow era behind, says Keith Mayes, associate professor of African American and African Studies at the University of Minnesota. "African American" caught on in the US in the 1980s as a more "particular and historical" term than the generic "Black," Mayes says. "People of color" was originally meant to be a synonym of "Black," but its meaning has expanded to accommodate Latinos, Asians, Native Americans and other non-white groups, says Efren Perez, a professor of political science and psychology at the University of California Los Angeles. To say you are a person of color is more celebratory and positive than to say you are part of a "minority," he says. All three terms are acceptable. Which you prefer comes down to personal choice, the situation you're in and how invested you are in your racial identity, Perez says. The meanings of words and phrases can change over time. For example, the words "colored" and "Negro" are now considered dated and offensive - but they weren't when the National Association for the Advancement of Colored People (NAACP) and the United Negro College Fund were created in the early 20th century. Those organizations haven't changed their names, but "by no means they are trying to perpetuate a name that is offensive to Black people," Mayes says. "Their very history, it's about advancing the Black cause." -Nicole Chavez, CNN Dive Deeper Afro-American or black: what’s in a name? Prominent blacks and-or African Americans express their views An old and controversial issues has resurfaced. What should we call ourselves, "Blacks" or "African-Americans"? The debate was rekindled last winter after 75 national leaders met to discuss a Black agenda. Speaking for the group, the Rev. Jesse Jackson declared: "To be called Black is baseless. . . To be called African-American has cultural integrity." Others who support the redefinition say a name-change campaign could give impetus to a new mass movement for equality. It could have the same effect as the campaign to be called black had in the 1960s and the movement to be called Negro before that. Opponents of the campaign say it is an exhaustive exercise in semantics that diverts attention from more serious issues such as crime, poverty and inadequate eductional and employment opportunities. Whether they are for, against or neutral, prominent Black leaders suggest that the answer to the question, "What's in a name: Black or African-American?," is more than skin-deep. Afro-American or black: what’s in a name? Prominent blacks and-or African Americans express their views. (1989, July 1). Ebony, 44(9), 76. Read More African-American Nomenclature: The Label Identity Shift from "Negro" to "Black" in the 1960s In the United States, Americans of African Descent have held many identity labels: African, Colored, Negro, Afro-American, Black, and African-American. In the 1960s, there was a shift from the use of "Negro" to the use of "black" as a group identifier. In 1966 Stokely Carmichael shouted the phase "Black Power." Three years later, in 1969, "Negro" was replaced by "black" as the dominant label identifier. This paper will how I measured when the shift occurred and will also set out three major explanations for why the shift happened relatively quickly. Understanding the shift to "black" may help with understanding why the identifier "African-American" has not completely replaced "black." Bell, Z. (2013). African-American Nomenclature: The Label Identity Shift from "Negro" to "Black" in the 1960s. UCLA. ProQuest ID: Bell_ucla_0031N_11240. Merritt ID: ark:/13030/m5h71vr1. Retrieved from https://escholarship.org/uc/item/1j12q56x Read More From Negro to Black to African American: The Power of Names and Naming Discusses the use of politically correct terms such as 'African-American' to describe black people. Plight of Jesse Jackson to promote pride and a sense of ethnic identity among African-Americans; Suggestion that naming groups of people is a political exercise; How ethnic groups in the U.S. make reference to a historical land base; Use of the phrase 'black power' by advocates of racial assertiveness; Condemnation of anti-white separatism by Roy Wilkins, the director of the National Association for the Advancement of Colored People (NAACP). Martin, B. L. (1991). From Negro to Black to African American: The Power of Names and Naming. Political Science Quarterly (Academy of Political Science), 106(1), 83. https://doi.org/10.2307/2152175 Read More Upload

Season 6: SEASON 6: EPISODE 1 The Back Porch: Instinct and the Inner Voice SEASON 6: EPISODE 2 Excerpts from the Inside Out Documentary SEASON 6: EPISODE 3 The Genocide of Black Culture. SEASON 6: EPISODE 4 An Interview with Fred Shuttlesworth. SEASON 6: EPISODE 5 Internalized Racism [Rebroadcast] SEASON 6: EPISODE 6 Freeborn Slave: Diary of a Black Man in the South. SEASON 6: EPISODE 7 Black Republicans. SEASON 6: EPISODE 8 Back Porch: Race, Racism and Happiness. SEASON 6: EPISODE 9 A meeting with a Grand Knight of the KKK, A Minister of the Nation of Islam and the Executive Director of the National Conference of Christians and Jews. SEASON 6: EPISODE 10 A. H. Parker High School 100th Anniversary Dedication Speech. Click An Icon Below To Listen To Shelley's Plumbline Learn More Book For Speaking Engagements

< Back Broadcast Legend Shelley Stewart Launches Podcast, Becoming The Oldest Podcaster In The U.S. Corlette Stewart Apr 20, 2023 At 88 years young, media executive and broadcast legend Dr. Shelley Stewart announces the launch of the podcast, "Shelley's Plumbline ." The show blends fresh commentary from Dr. Stewart with clips from his archive of more than 3,000 shows spanning his 53-year career in radio broadcasting. Stewart hopes the podcast will open channels of communication and understanding while searching for truth on tough social topics. Stewart’s storied career includes spending more than fifty years behind the microphone and over 70 years as a champion of human rights. His career includes time as a radio personality, where he helped the Rev. Dr. Martin Luther King Jr. and other civil rights leaders disseminate key planning information about demonstrations. As a TV talk show host, he openly discusses tough topics with the Grand Wizard of the Klu Klux Klan. He eventually became the owner of the radio station WATV and the advertising agency o2ideas. Stewart also authored two books, The Road South: A Memoir and Mattie C.'s Boy: The Shelley Stewart Story , which retells his life story in vivid detail, following his beginning as a homeless child at seven years of age to his rise to business success. Shelley hopes the podcast will have a tangible impact on communities, the nation, and the world, as it plumbs for the truths in the midst of society’s most challenging problems. "You see, there is this side, that side, and the truth lies somewhere in the middle," said Stewart. After listening to several shows from the archive, Stewart and his production team couldn’t help but notice the irony that 30 to 40 years after their original broadcast date, society still faces similar challenges today. While controversial issues, such as human rights, gender equality, AIDS, youth, and homelessness, remain top world problems, Shelley's Plumbline will acknowledge the similarities and differences between the past and present and lead the audience to thoughtful introspection while providing resources for those interested in pursuing more knowledge and solutions to these challenging issues. But that's not all. "We have interviews with legends, such as Eddie Kendricks, Fred Shuttlesworth, Hosea Williams, and Steve Harvey,” said Dr. Stewart. “Some episodes will share oldies, but goldies hits, and some will even explore comedy," he said. “We want to connect with people and keep our listeners engaged whether we are discussing tough topics or the golden age of Motown." Shelley's Plumbline premieres April 20 on Spotify, Amazon Music and iHeart Radio and will release episodes weekly on Wednesdays. Read More Previous Article Next Article

Season 2: SEASON 2: EPISODE 1 Eddie Kendrick's Last Interview SEASON 2: EPISODE 2 Finding Musical Talent On The Chitlin' Circuit SEASON 2: EPISODE 3 The Evolution of Black Media, Part 1 SEASON 2: EPISODE 4 The Evolution of Black Media, Part 2 SEASON 2: EPISODE 5 I Love The Skin I'm In SEASON 2: EPISODE 6 Life After Prison: An Interview With Julius Davis SEASON 2: EPISODE 7 From Running Track To Running Drugs: An Interview With Orlando Jones SEASON 2: EPISODE 8 The Persistent Problem of Colorism SEASON 2: EPISODE 9 Free By Choice: Prison Inmates Share Their Personal Stories SEASON 2: EPISODE 9 The Plantation Ghost Click An Icon Below To Listen To Shelley's Plumbline Learn More Book For Speaking Engagements EMAIL: CORLETTE@SHELLEYSPLUMBLINE.COM PR & PODCAST ENQUIRIES BUSINESS & SPEAKING ENQUIRIES PRESS EVENTS

Today we continue exploring the Evolution of Black Media and the role Black radio stations played during the Civil Rights Movement of the 60s. We explore how the Black population began to look to popular disc jockeys such as Jack Gibson, Gertrude Cooper, Georgie Woods, Martha Jean “the Queen,” and the Plumbline’s very own Shelley “The Playboy” Stewart to hear coded messages regarding protests and demonstrations. Images Sources: CBS 1942, Jim Crow Museum, Radio Hall of Fame, and Shelley Stewart Ain't Gonna Let Nobody Turn Me Around (Live) [feat. The Eubie Blake School Choir] The Eubie Blake School Choir 00:00 / 01:57 Season Two: Episode 04 The Evolution of Black Media, Part 2 Today we continue exploring the Evolution of Black Media and the role Black radio stations played during the Civil Rights Movement of the 60s. We explore how the Black population began to look to popular disc jockeys such as Jack Gibson , Gertrude Cooper, Georgie Woods , Martha Jean “the Queen ,” and the Plumbline’s very own Shelley “The Playboy” Stewart to hear coded messages regarding protests and demonstrations. Black Radio stations gave a voice to Dr. King and other prominent members of the Movement and became the medium of choice for disseminating urgent messages and direction. Shelley Stewart, WAOK Books Black-oriented radio emerged after World War II. Full time programming from sun-up to sun-down; blues, spirituals, rhythm and blues replaced jazz as the primary form of music. These improvising "street rapping" Disc Jockeys dominated the airwaves. Welcome to Black Radio...Winner Takes All! View More After World War II, when thousands of African Americans left farms, plantations, and a southern way of life to migrate north, African American disc jockeys helped them make the transition to the urban life by playing familiar music and giving them hints on how to function in northern cities. These disc jockeys became cultural heroes and had a major role in the development of American broadcasting. This collection of interviews documents the personalities of the pioneers of Black radio, as well as their personal struggles and successes. The interviewees also define their roles in the civil rights movement and relate how their efforts have had an impact on how African Americans are portrayed over the air. View More One of the most innovative and ambitious books to appear on the civil rights and black power movements in America, Just My Soul Responding also offers a major challenge to conventional histories of contemporary black and popular music. Brian Ward explores in detail the previously neglected relationship between Rhythm and Blues, black consciousness, and race relations within the context of the ongoing struggle for black freedom and equality in the United States. Instead of simply seeing the world of black music as a reflection of a mass struggle raging elsewhere, Ward argues that Rhythm and Blues, and the recording and broadcasting industries with which it was linked, formed a crucial public arena for battles over civil rights, racial identities, and black economic empowerment. View More As a five-year-old in Home-wood, Alabama, Shelley Stewart watched his father kill his mother with an axe. Two years later, Stewart escaped the care of abusive relatives, making a living as a stable hand. A stint in the army led to electroshock treatments for trying to integrate whites-only dances. But despite numerous setbacks, he never gave up his will to succeed. Eventually, odd jobs at radio stations laid the foundation for a 50-year career in broadcasting. View More Photos of The Plumbline's Host, Dr. Shelley Stewart Scroll/Click Arrow To View Photos Click An Icon Below To Listen To Shelley's Plumbline Podcast Dive Deeper The University of Arizona The Evolution of Black Representation on Television February 21, 2022 Television has served as "a primary source of America's racial education," says UArizona scholar Stephanie Troutman Robbins. Q: What are the main ways that TV's depiction of Black people has changed over time? A: Early television really reflected a very narrow representation of non-white characters. And a lot of the earlier characters were caricatures and racist depictions in many ways. And then as time goes on, we start to see more Black folks and we start to see them move from peripheral or secondary characters into primary focus. But for a while in television, you had extremes. You had the Black criminal stereotype and all the negative tropes associated with Blackness on the one hand, and then you had good, assimilating, respectable Black characters on the other. In the '80s, "The Cosby Show" depicted a Black affluent family who were different from the way that Blacks were mostly portrayed in mainstream TV at the time. Read More Read More National Museum of African America History & Culture Defending Freedom, Defining Freedom Blackface: The Birth of An American Stereotype Historian Dale Cockrell once noted that poor and working-class whites who felt “squeezed politically, economically, and socially from the top, but also from the bottom, invented minstrelsy” as a way of expressing the oppression that marked being members of the majority, but outside of the white norm. Minstrelsy, comedic performances of “blackness” by whites in exaggerated costumes and make-up, cannot be separated fully from the racial derision and stereotyping at its core. By distorting the features and culture of African Americans—including their looks, language, dance, deportment, and character—white Americans were able to codify whiteness across class and geopolitical lines as its antithesis. Make sure you check out their collection at https://shorturl.at/btTV3 Doug Battema Pictures of a Bygone Era: The Syndication of Amos ‘n’ Andy, 1954-66 Abstract This article seeks to raise questions about historiographical practice, challenge the reliance on apparently stable discourses of nation and race within contemporary historiography, and expand understanding of the potential and multiple sites of influence in which television operated during its early years as a popular medium. Drawing on principles articulated by Foucault and de Certeau about the production and generation of knowledge, the article critiques previous historical examinations of Amos ‘n’ Andy for overlooking salient features of the television program's cultural and industrial context, as well as its syndication run from the mid-1950s to the mid-1960s. Using information about the syndication of Amos ‘n’ Andy gleaned principally from entertainment and advertising trade journals, the article points out how a more thorough understanding of the local, regional, and international context and of industrial practices may prove essential for recognizing possibilities about the patterns and circulation of cultural beliefs and historiographical norms. Battema, D. (2006). Pictures of a Bygone Era: The Syndication of Amos ‘n’ Andy, 1954-66. Television & New Media, 7(1), 3–39. https://doi.org/10.1177/1527476403253999 . Read More Lanier Frush Holt Writing the wrong: can counter-stereotypes offset negative media messages about African Americans? Abstract Several studies show media messages activate or exacerbate racial stereotypes. This analysis, however, may be the first to examine which types of information—those that directly contradict media messages (i.e., crime-related) or general news (i.e., non-crime-related)—are most effective in abating stereotypes. Its findings suggest fear of crime is becoming more a human fear, not just a racial one. Furthermore, it suggests tbat for younger Americans, the concomitant dyad of the black criminal stereotype—race and crime—is fueled more by crime than by race. Holt, L. F. (2013). Writing the wrong: can counter-stereotypes offset negative media messages about African Americans? Journalism & Mass Communication Quarterly, 90(1), 108. Read More Lanier Frush Holt Writing the wrong: can counter-stereotypes offset negative media messages about African Americans? Abstract Several studies show media messages activate or exacerbate racial stereotypes. This analysis, however, may be the first to examine which types of information—those that directly contradict media messages (i.e., crime-related) or general news (i.e., non-crime-related)—are most effective in abating stereotypes. Its findings suggest fear of crime is becoming more a human fear, not just a racial one. Furthermore, it suggests tbat for younger Americans, the concomitant dyad of the black criminal stereotype—race and crime—is fueled more by crime than by race. Holt, L. F. (2013). Writing the wrong: can counter-stereotypes offset negative media messages about African Americans? Journalism & Mass Communication Quarterly, 90(1), 108. Read More Upload

We continue telling the story of Shelley’s life in the world of music as he reflects on his days traveling the south on what was known as the Chitlin' Circuit. Season Two: Episode 02: Finding Musical Talent on the Chitlin' Circuit Today we continue telling the story of Shelley’s life in the world of music as he reflects on his days traveling the south on what was known as the Chitlin' Circuit . As a talent agent for Shelby Singleton Productions, Shelley traveled the Chitlin Circuit searching for talent that played in small towns throughout the South. He would then take the talent to big cities to cut records and get exposure. He discovered Clarence Junior Lewis , who went by the stage name “CL Blast ” Shelley discovered Willie Hightower and Johnny Adams. He managed The Dynamic Soul Machine and helped launch the career of JV Jenkins , who performed a moving rendition of Peace in the Valley at the inauguration of Birmingham’s first black mayor, Richard Arrington. Listen in as Shelley shares music, insights, and inside stories about his life on the “Chitlin' Circuit.” Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . Click An Icon Below To Listen To Shelley's Plumbline Podcast The influence of the music played in Chitlin Circuit and its culture played a pivotal role in integrating the Black and White races and was pertinent to the civil rights movement. In the s ummer of 1949, Billboard renamed its African-American music bestseller list from 'Race Records' to Rhythm and Blues Records. - excerpt from Chitlin' Circuit: Blues Culture and American Culture by Richard K. You Chitlin Circuit Sign in Chitlin Circuit Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Now Playing Shelley Stewart Lifetime Achievement Award 04:59 Play Video Now Playing Who Is Shelley the Playboy? 04:54 Play Video Upload

Season 3: Episode 2 Yvonne Turner: A True Human Rights Shero Image: https://www.wvtm13.com/article/civil-rights-foot-soldier-yvonne-turner-dies/3833126 Click An Icon Below To Listen To Shelley's Plumbline Podcast Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . A Chapter in U.S. History That's Untold Names To Know From The Movement Of The 1950s And 1960s James Armstrongs Rev. Charles Billups REV. Ed Gardner Rev. C. H. George Colonel Johnson Gloria Lassiter Lilly Nesbitt Tall Paul Georgia Price Rev. George Pruitt, Sr. Rose Sanders Shelley Stewart Rev. Fred Shuttlesworth Rev. Herman Stone Yvonne Turner "The Movement started before the 1960s and has always been a fight for human rights for all. We did say that we would commit civil disobedience as we fight for human rights. It became "the civil rights movement" once politicians got involved. We are still fighting for human rights today." - Dr. Shelley Stewart Click to Listen to Hosea Williams During Shelley's Plumbline Season 1 Episode 2 Read Now Upload

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Today’s episode of Shelley’s Plumbline features an interview from 1989 with Orlando Jones, a one-time track star at the University of Alabama. Orlando shares his story of how he went from running on a track as an All-American scholarship athlete to running drugs across the border in Mexico, eventually getting caught and landing in prison. He shares his message in the hope that others might avoid his fate. Season Two: Episode 07 From Running Track to Running Drugs: An Interview with Orlando Jones Today’s episode of Shelley’s Plumbline features an interview from 1989 with Orlando Jones, a one-time track star at the University of Alabama. Orlando shares his story of how he went from running on a track as an All-American scholarship athlete to running drugs across the border in Mexico, eventually getting caught and landing in prison. He shares his message in the hope that others might avoid his fate. "Nobody makes it alone." - Oprah Winfrey Click An Icon Below To Listen To Shelley's Plumbline Podcast Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . Listen To Similar Podcast Episodes Now! SEASON ONE: EPISODE 7 Teenage Gangs In 1989, two gang members from the Birmingham area approached Shelley and asked to be on his show, "Open Mic." They wanted to share their experiences about the myths and realities of gang life and share their regrets over the youth they lost while acting as members of a gang. Ironically, the mother of one of the gang members heard her son on the show and came in the following morning to share her feelings and warnings with other parents. While the nature of gang life has changed between 1989 and 2023, there are a surprising number of things that are still in common. In fact, you might be surprised to discover the backgrounds of many gang members are not what you think. View Episode 7 Details & Resources SEASON ONE: EPISODE 8: Part 2 of Stories From Teenage Gang Members & Drug Dealers Series Today’s episode reaches back to 1986 and was part of a series of interviews Shelley did on Open Mic with drug dealers and youth gangs. This individual had a promising career as a backup drummer for the well-known blues musician Bobby “Blue” Bland. Unfortunately, the lure of easy money pulled him into the world of dealing cocaine, Although he didn’t start dealing drugs until he was 44 years old. He shares stories about how, at that time, cocaine was cut with laxatives and even embalming fluid, and how the cutting agents were often more dangerous than the drug itself. He finishes his story by recounting the death of his cousin and fiance at the hands of three drug users. Stay tuned and learn from his life as we continue this series on youth gangs and drug dealers. View Episode 8 Details & Resources SEASON ONE: EPISODE 9: Part 3 of Stories From Teenage Gang Members & Drug Dealers Series This episode concludes our series on youth gangs and drug dealers with an interview of a young man who began dealing drugs at the age of 16. He was brought into a gang at the age of 10 and exposed to the life of a drug dealer. During that time, he’d seen fellow gang members killed and maimed. He even shares a harrowing description of mutilation that happened to a fellow gang member. Listener discretion is advised. He finally realizes what he missed and what he lost, and he shares a message with other young people. View Episode 9 Details & Resources Shelley Stewart_InsideOut Clip Play Video InsideOut Watch Now Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Share Channel Info Close Order A Copy Of InsideOut Today! Shop Now Prisoners Have A Message To Our Youth Play Video All Videos Shelley's Plumbline It's More Than Just A Podcast Upload

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