< Back Unsung Heroes of the Civil Rights Movement Brian Jewell Mar 4, 2023 Born in the early 1930s in a suburb of Birmingham, Alabama, Shelley Stewart became a major voice in the fight for civil rights. When Stewart was a teenager, his gift for speaking earned him a spot as a radio talk show host, incredibly, for that time in history, at a white-owned station. Yet his popularity continued to grow, landing him gigs as a disc jockey and an emcee for other stations and at popular event venues in the Birmingham area and further afield. Stewart eventually became co-owner of station WATV-AM, and in the 1960s during the height of the civil rights movement, he used his platform and influence to support numerous activists and equal rights causes. Read More Previous Article Next Article

Shelley's Story Mattie C.'s Boy Shelley Stewart was five years old when he and his brothers watched in horror as their father murdered their mother with an ax. Homeless at the age of six, Stewart found what shelter he could, suffering physical and sexual abuse and racism. Despite heartbreaking setbacks and the racial strife that gripped the South in the 1950s and 1960s, Stewart graduated high school and entered the broadcasting profession. There he became a hugely popular radio personality, rubbing shoulders with the top recording artists of the day and becoming one of the nation’s first black radio station owners. He helped Dr. Martin Luther King mount the historic Children’s March through the streets of Birmingham, Alabama. Later Stewart would use his powerful communication skills to help convict one of the men who bombed the city’s Sixteenth Street Baptist Church. Then this often-honored man turned his business skills to the creation of a foundation named after his mother; the Mattie C. Stewart Foundation works to convince high school students to stay in school and graduate, a topic Stewart speaks on in his many engagements around the country. Stewart, with author Don Keith, tells his story in his memoir Mattie C.'s Boy. Purchase The Road South 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. As an African-American radio personality, Stewart reached out to Jim Crow Alabama, using music to integrate his audience. Along the way, he helped launch the careers of such legends as Otis Redding, Isaac Hayes, and Gladys Knight. Instrumental in the Civil Rights Movement, he publicized the words of Dr. Martin Luther King, Jr. A remarkable witness to and participant in the momentous social changes of the last three decades, Stewart, now a successful businessman and community leader, shares his courageous personal story that shows the indomitable strength of the human spirit. Purchase Also, Available On Audible

Season 1: SEASON 1: EPISODE 1 Internalized Racism SEASON 1: EPISODE 2 Should We End Black History Month? SEASON 1: EPISODE 3 Did Dr. M. L. King's Dream Become A Nightmare? SEASON 1: EPISODE 4 Homelessness SEASON 1: EPISODE 5 Hate Crimes SEASON 1: EPISODE 6 Is There A Need For HBCUs? SEASON 1: EPISODE 7 Youth Gangs & Drug Dealers SEASON 1: EPISODE 8 Youth Gangs & Drug Dealers Part 2 SEASON 1: EPISODE 9 Youth Gangs & Drug Dealers Part 3 SEASON 1: EPISODE 10 Interview With Jim Porter, Former NRA President 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

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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

Season 3: Episode 1 Rare Speeches of Dr. Martin Luther King, Jr. NPR Tom Williams/CQ-Roll Call via Getty Image JOHN LEWIS' FORWARD IN THE 2004 EDITION PUTTING THE MOVEMENT BACK INTO CIVIL RIGHTS TEACHING You are about to embark on a wonderful journey, a journey into our collective identity as an American people. That is why I have always loved history, because it is through the study of our past that we discover who we are today as a nation. And the more you explore the American experience, the more you realize that the cry for freedom has inspired some of the greatest events of our history. The Civil Rights Movement is just that kind of American story. We were a congregation of “ordinary” men and women who had an extraordinary vision. Some of us had examined our nation’s philosophy simply and eloquently described in the Constitution, but most of us just answered a whisper deep in our souls that something was amiss in America. We faced the truth that generations of racial prejudice, segregation, and discrimination were not fair; they were not right, they were not just. And it was that deep urging for liberation that ignited our courage to act. We determined to make this nation live up to its creed of “freedom and justice for all.” And we found a way to get in the way. We found a way, through nonviolent protest, to dramatize our issues. We held up a mirror to America so it could see the true face of its democracy. That revelation brought change. It transformed the landscape of this nation. It also shook the spirits of people around the globe who modeled their own freedom movements on the achievements of these “ordinary,” inspired Americans of the Civil Rights Movement. History expresses who we are, but it also reveals who we must become. The ideals of this nation are noble and great. “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness .”  Declaration of Independence, 1776 But they are yet to be fully realized. Our past calls us to awaken to our future, to answer the soul’s eternal quest for liberation. Call it the spirit of the Civil Rights Movement or the spirit of history. We must recapture this spirit. As a nation and as a people, we must make this spirit part of our thoughts, our actions, and our lives. All of us—Black, White, Latino, Asian, and Native American—must pull together for the common good. This is our American mission. This is our charge, to build what I call the Beloved Community, a nation at peace with itself, one nation, one people, one house, and one family. This is, above all, the greatest lesson of the Civil Rights Movement, that our work is not done until our collective dreams of freedom, equality, and justice are made real for every life in this country. Purchase Putting the Movement Back into Civil Rights Teaching Season 3: Episode 1 "We challenge you to do your own research on some of the heroes and sheroes who claimed to have been a part of The Movement and learn the real stories of all the many, many ordinary people who performed heroic acts." - Dr. Shelley Stewart Click An Icon Below To Listen To Shelley's Plumbline Podcast Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . To play, press and hold the enter key. To stop, release the enter key. Civil Rights Teaching Critiquing the Traditional Narrative The View from the Trenches By Charles Payne Looking Back: Historical Language and Historical Memory From Hassan Jeffries Our understanding of social change, our conceptions of leadership, our understanding of the possibilities of interracial cooperation are all affected by how we remember the movement. Even much of the language that we use to discuss social issues derives from movement days. We think of the movement as a movement for “civil rights” and against “segregation.” Even those seemingly innocuous terms carry their own historical baggage. “Segregation” became the accepted way to describe the South’s racial system among both Blacks and whites. In its denotative meaning, suggesting separation between Blacks and whites, it is not a very accurate term to describe that system. The system involved plenty of integration; it just had to be on terms acceptable to white people. Indeed, the agricultural economy of the early-twentieth-century South probably afforded a good deal more interracial contact than the modern urban ghetto. “White supremacy” is a more accurate description of what the system was about. “Segregation” is the way apologists for the South liked to think of it. In implies, “We’re not doing anything to Black people; we just want to keep them separate from us.” It was the most innocent face one could put on that system. When we use the term as a summary term for what was going on in the South, we are unconsciously adopting the preferred euphemism of nineteenth-century white supremacist leadership. If “segregation” is a poor way to describe the problem, “integration” may not tell us much about the solution. It is not at all clear what proportion of the Black population was interested in “integration” as a general goal. African Americans have wanted access to the privileges that white people have enjoyed and have been interested in integration as a possible avenue to those privileges, but that view is different from seeing integration as important in and of itself. Even in the 1950s, it was clear that school integration, while it would potentially put more resources into the education of Black children, also potentially meant the loss of thousands of teaching jobs for Black teachers and the destruction of schools to which Black communities often felt deeply attached, however resource-poor they were. There was also something potentially demeaning in the idea that Black children had to be sitting next to white children to learn. The first Black children to integrate the schools in a given community often found themselves in a strange position, especially if they were teenagers. While some black people thoughts of them as endangering themselves for the greater good for the community, others saw them as turning their backs on that community and what it had to offer. It is probably safest to say that only a segment of the Black community had anything like an ideological commitment to “integration,” while most Black people were willing to give it a try to see if it really did lead to a better life. We might also ask how “civil rights” came to be commonly used as a summary term for the struggle of African Americans. In the late 1960s, after several civil rights bills had been passed, a certain part of white America seemed not to understand why Black Americans were still angry about their collective status. “You have your civil rights. Now what’s the problem?” In part, the problem was that “civil rights” was always a narrow way to conceptualize the larger struggle. For African Americans, the struggle has always been about forging a decent place for themselves within this society, which has been understood to involve the thorny issues of economic participation and self-assertion as well as civil rights. . . . One hypothesis, of course, would be that “civil rights” becomes so popular precisely because it is so narrow, precisely because it does not suggest that distribution of privilege is part of the problem. The “civil rights” language also implies the movement was about Negroes; they were the ones who did not have “civil rights.” From the viewpoint of a Septima Clark or an Ella Baker, the movement was about enriching American democracy, and those in whose name it was made were not the only ones who profited from it. Related Resources Alridge, Derrick. “The Limits of Master Narratives in History Textbooks: An Analysis of Representations of Martin Luther King, Jr. ” Teachers College Record, Volume 108, Number 4, April 2006. Read a description and download here . Jeffries, Hasan Kwame. “Remaking History: Barack Obama, Political Cartoons, and the Civil Rights Movement .” In Civil Rights History from the Ground Up: Local Struggles, a National Movement edited by Emilye Crosby (University of Georgia Press, 2011). Kohl, Herb. “The Politics of Children’s Literature: What’s Wrong with the Rosa Parks Myth .” A critical analysis of children’s books about Rosa Parks and the Civil Rights Movement. (Published by Rethinking Schools, posted on the Zinn Education Project website.) here to add your own text and edit me. It's easy. Shelley Stewart WAOK "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 What Are Human Rights? Human rights are rights inherent to all human beings, regardless of race, sex, nationality, ethnicity, language, religion, or any other status. Human rights include the right to life and liberty, freedom from slavery and torture, freedom of opinion and expression, the right to work and education, and many more. Everyone is entitled to these rights, without discrimination. Learn More The Legacy Museum: From Enslavement to Mass Incarceration is situated on a site in Montgomery where Black people were forced to labor in bondage. Blocks from one of the most prominent slave auction spaces in America, the Legacy Museum is steps away from the rail station where tens of thousands of Black people were trafficked during the 19th century. Learn More In this study, I argue that American history textbooks present discrete, heroic, one-dimensional, and neatly packaged master narratives that deny students a complex, realistic, and rich understanding of people and events in American history. In making this argument, I examine the master narratives of Martin Luther King Jr. in high school history textbooks and show how textbooks present prescribed, oversimplified, and uncontroversial narratives of King that obscure important elements in King’s life and thought. Such master narratives, I contend, permeate most history textbooks and deny students critical lenses through which to examine, analyze, and interpret social issues today. The article concludes with suggestions about how teachers might begin to address the current problem of master narratives and offer alternative approaches to presenting U.S. history. Learn More Upload

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Internalized racism refers to the subtle yet pervasive ways in which individuals from marginalized racial or ethnic groups internalize negative societal messages about their own race or ethnicity. It can manifest in self-hatred, low self-esteem, and a distorted self-perception. ​ In this episode of Shelley's Plumbline, Dr. Shelley Stewart discusses the pervasive problem of internalized racism with Brother Ezekweh. Episode #1: Internalized Racism Internalized racism refers to the subtle yet pervasive ways in which individuals from marginalized racial or ethnic groups internalize negative societal messages about their own race or ethnicity. It can manifest in self-hatred, low self-esteem, and a distorted self-perception. Internalized racism can also result in individuals adopting harmful stereotypes and beliefs about their own racial group, leading to self-limiting behaviors and perpetuating systemic racism. Overcoming internalized racism requires self-awareness, education, and conscious efforts to challenge and reject negative societal messages, and embrace positive aspects of one's cultural heritage. It is a complex and ongoing process that necessitates collective efforts to combat racism at both individual and societal levels. This episode of Shelley's Plumbline discusses the pervasive problem of internalized racism with Brother Ezekweh. View Episode 1 Details & Resources Click An Icon Below To Listen To Podcast Dive Deeper PBS THAT GOT WEIRD: A True Story of Internalized Racism Episode 3 Jo points out that racism and microaggressions don’t always come from white people – internalized racism is real and harmful. Whether within her own community or in inner-city youth, Jo talks about her opinions and experiences with internalized racism, the way we process racism, and how to be better than our mistakes. Watch Video Racial Equity Tools Internalized Racism Donna Bivens provides this definition of internalized racism in her chapter from Flipping the Script: White Privilege and Community Building on “What Is Internalized Racism? ”: “As people of color are victimized by racism, we internalize it. That is, we develop ideas, beliefs, actions and behaviors that support or collude with racism. This internalized racism has its own systemic reality and its own negative consequences in the lives and communities of people of color. More than just a consequence of racism, then, internalized racism is a systemic oppression in reaction to racism that has a life of its own. In other words, just as there is a system in place that reinforces the power and expands the privilege of white people, there is a system in place that actively d [...] Explore Racial Equity Tools SAGE Journals The Associations Between Internalized Racism, Racial Identity, and Psychological Distress Internalized racism, or the acceptance of negative stereotypes about one’s own racial group, is associated with psychological distress; yet, few studies have explored the longitudinal impact of internalized racism on the psychological well-being of African American emerging adults. Furthermore, racial identity’s role as a protective factor in the context of internalized racism remains unclear. This study examined the longitudinal impact of internalized racism on psychological distress ... Read Research Ted Talk Black Self, White World: Lessons on internalized racism | Jabari Lyles | TEDxTysonsSalon Community leader, activist and educator Jabari Lyles discusses his personal journey to understanding and loving himself as a black man, in spite of growing up among a predominantly white community. Jabari Lyles is an educator, nonprofit leader and community leader in Baltimore, Maryland. His work focuses on positive outcomes for youth and the LGBTQ community, especially LGBTQ youth of color. He is currently Director of the Maryland chapter of GLSEN, the leading national organization championing LGBTQ issues in K-12 schools. This talk was given at a TEDx event using the TED conference format but independently organized by a local community. Learn more at https://www.ted.com/tedx Listen Now

Your Next Keynote Speaker Meet Dr. Shelley Stewart Book Dr. Shelley Stewart For Your Next Event INSPIRE. EMPOWER. TRANSFORM Why Book Biography Speaking Topics Past Engagements Why Book Dr. Shelley Stewart Decades of Leadership in business, broadcasting, and philanthropy. Trailblazer in Human Rights , honored for advancing equity and justice. Captivating Speaker known for delivering heart-driven, impactful messages. Trusted Voice featured in documentaries, news programs, and cultural archives. Dr. Shelley Stewart is a celebrated speaker, humanitarian, and visionary leader whose story of resilience, leadership, and commitment to unity has moved audiences across generations. From humble beginnings to national influence, Shelley's life work bridges business, education, human rights, and cultural change, Whether you're hosting a corporate event, educational forum, community gathering, or leadership conference, Dr. Stewart brings timeless wisdom, powerful storytelling, and an unwavering message of hope and transformation. Click "About Shelley" for a more comprehensive biography. Past Engagements Decades of Leadership in business, broadcasting, and philanthropy.Trailblazer in Human Rights, honored for advancing equity and justice.Captivating Speaker known for delivering heart-driven, impactful messages.Trusted Voice featured in documentaries, news programs, and cultural archives. Speaking Topics Include: Resilience and Redemption: Overcoming adversity to lead with purpose. The Power of Unity: Bridging generations, communities, and cultures. Leadership with Integrity: Building organizations that uplift humanity. Voice of Change: Human rights, media, education, the Academy of Common Sense, and the power of storytelling. Business for Good: From entrepreneurship to corporate citizenship. Click An Icon Below To Listen To Podcast

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

Welcome to Season 3 We've got new content for you every Wednesday. Make sure you subscribe! Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . SEASON 3: EPISODE 4 Mayor Ford Talks about Redistricting in the 90s Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . Click An Icon Below To Listen To Shelley's Plumbline Recently Aired SEASON 3: EPISODE 4 Uncovering The Movement: An Interview With Rev. N. H. "Fireball" Smith In this episode, Shelley shares an interview from January 1993 with Rev. Nelson H. Smith, also known as "Fireball" Smith. Smith was another unknown yet highly influential foot soldier in the fight for human rights for all, participating in The Movement before the 1960s and marching side by side with Dr. King during the '60s. Throughout his ministry, Smith preached the importance of higher education, financial management, and economics. He founded the New Pilgrim Credit Union in 1965 and led his church in the development of a bookstore and the New Pilgrim Towers apartments, to name a few of his accomplishments. Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . SEASON 3: EPISODE 3 Shelley's 89th Birthday Celebration! Happy 89th Birthday to Shelley Stewart! Today, we celebrate Shelley's 89th birthday with a recording of a speech Shelley made when he was 63 years old at Friendship Baptist Church . This Church plays a special role in Shelley's life. As a boy of five, he saw his mother murdered just a few blocks away. In spite of growing up without his parents, he would celebrate his graduation in this same Church. Without a doubt, the Friendship Baptist Church has held a special place in Shelley's heart. In today's podcast, he shares a message that he's shared all his life. A message that tells hard truths but also triumphs love, mutual respect, and human rights for ALL people and that faith is the power that enables the unlikely to accomplish the impossible. Today's episode is a heartfelt message from Shelley, one of faith. What we know is if you lose faith, you lose all. Follow us and continue the conversation on Facebook , Instagram , and LinkedIn . SEASON 3: EPISODE 2 Yvonne Turner: A True Human Rights Shero This week, Shelley continues to explore some of the lesser-known yet powerful foot soldiers in the Movement. One such person is Yvonne Turner. Who is Yvonne Turner? Well, well before the Human Rights Movement of the 60s, the true Movement began in the mid-1950s, and people like Yvonne Turner, Georgia Price, and others were instrumental in organizing voter education drives and meetings. Visit shelleysplumbline.com to see one of the voter education documents Yvonne created and shared so Blacks could be prepared to answer questions in order to vote. She was often referred to as the most loved and hated woman in Birmingham because she helped the Movement so much but also spoke to a truth that many would rather not hear. View Season 3 Episode 2 Details & Resources SEASON 3: EPISODE 1 Rare Speeches of Dr. Martin Luther King, Jr. To kick off Season 3 of Shelley's Plumbline, we went through his archives, and Shelley rediscovered some rare recordings of #MLK that he had forgotten about. These are speeches MLK made in Birmingham! Why are they rare? Because for his protection and to keep Bull Conner guessing, Dr. King would often show up to churches unannounced to make speeches. Shelley Stewart was in attendance recording the choir when Dr. King showed up. They left the recorder running when he made these speeches. You can hear them both in this week's podcast. Very timely given that September 15 is the anniversary of bombing of the 16th Street Baptist Church. In Season 3, Shelley sets the record straight on the "Movement" and how only the media and politicians called it the "Civil Rights Movement." It was, and is, a Movement for the freedom of all people. Please listen, and if you are so moved, share it with others. View Season 3 Episode 1 Details & Resources SEASON TWO: EPISODE 10 The Plantation Ghost Today Shelley shares an interview from 1995 with Ezekwa Abdullah. Ezekwa argues that Blacks still repress themselves and suffer a form of psychological slavery in the collective subconscious psyche because attitudes of repression have been preserved and passed from one generation to the next. The ghost of the plantation exists today because not enough has been done to condemn this point of view. SEASON TWO: EPISODE 9 Free By Choice Inmates Share Their Stories Today, Shelley replays an interview from the Free By Choice program, which brought inmates from Alabama prisons on the air to speak openly about their crimes and the decisions which led to them. These Free By Choice inmates had a strong desire to share their stories so their suffering could serve to help others avoid making the same mistakes. Shelley Stewart LISTEN Season One Episode 1: Internalized Racism Season One Episode 2: Did Dr. Martin Luther King's Dream Become A Nightmare? Season One Episode 3: Homelessness Season One Episode 4: Hate Crimes Season One Episode 5: Is There A Need For HBCUs? Season One Episode 6: Should We End Black History Month? Season One Episode 7: Y outh Gangs & Drug Dealers Season One Episode 8: Part 2 Of Youth Gangs & Drug Dealers Season One Episode 9: Part 3 Of Youth Gangs & Drug Dealers Season One Episode 10: Interview With Jim Porter, Former NRA President Listen Upload EMAIL: CORLETTE@SHELLEYSPLUMBLINE.COM PR & PODCAST ENQUIRIES BUSINESS & SPEAKING ENQUIRIES PRESS EVENTS