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From YouTube: Buncombe County Remembrance Project Exhibit Unveiling
Description
This discussion took place at the official unveiling of the Buncombe County Remembrance Project’s permanent exhibit at Special Collections, Pack Library.
The central focus of the exhibit is soil samples collected at sites where Black men were lynched in Buncombe County presented together with information about each one of the victims and the events surrounding their murder.
Leonard Jones of Buncombe County Communications & Public Engagement moderated this conversation and reflection with guest speakers Dr. Joseph Fox and Mr. Jonathan McCoy. Learn more about the remembrance project: http://mlkasheville.org/activities/remembrance-project/.
A
A
Think
one
of
the
key
things
to
remember
about
the
soil
collection-
that's
been
unveiled
here
at
the
special
collection
here
at
Buncombe
County
is
remembering
those
victims
documented
victims,
the
racial
Terror
in
here
and
the
other
stuff,
along
with
that,
is
having
a
very
meaningful
dialogue
around
race
and
Justice,
especially
just
here
and
in
our
community,
and
so
before.
We
start
I
would
just
like
to
bring
honor
and
recognition
to
those
individuals,
John
Humphrey,
1888,
Hezekiah,
Rankin,
1891
and
Bob
Brackett
1897..
A
These
are
the
three
individuals
that
experienced
racial
violence
in
Terror
here
in
Berkeley,
County,
and
so
with
the
discussion
and
of
meaningful
dialogue
and
race
Injustice.
Here
in
Buffalo
County.
We
have
three
sorry.
We
have
two
gentlemen
here
today
that
will
have
a
discussion
with
us.
We
have
Dr
Joseph
Fox.
He
is
a
lifelong
educator,
mentor
and
community
advocate,
and
we
also
have
Professor
Jonathan
McCoy.
He
is
the
director
of
the
center
of
diversity,
equity
and
inclusion
at
Morris
Hill
and
a
history
professor
as
well
welcome
Dr,
Fox
and
Professor.
A
B
Okay,
well
I'll
I'll
start
first
I'm
Joseph,
Fox
I
have
the
I
am
a
former
vice
president
at
the
Martin
Luther
King
Jr
Association
of
Asheville
and
Buncombe
County,
and
in
late
2018
our
board
was
discussing
the
Equal
justice
initiative,
both
just
mercy,
and
we
were
discussing
the
work
that
the
eji
was
doing.
Mrs
Stevenson
Brian
Stevenson
had
come
to
Asheville.
B
The
mountain
Express
had
a
written
in
an
article
about
the
work
that
was
occurring
and
so,
as
we
were
having
those
discussions,
we
realized
that
individuals
from
the
city
of
Asheville
were
also
having
that
discussion.
Individuals
from
UNC
Asheville
were
having
those
same
discussion
and
the
group
came
to
us
and
said
you
know,
as
the
the
leader
around
Dr
King's
Legacy
Who
You
all
take
the
a
role
of
the
league
organization
to
work
with
the
project.
So
at
that
time,
I
was
named
the
chair
of
the
Buncombe
County
remembrance
project.
C
Director
of
diversity,
Equity
includes
in
our
Center
up
at
Mars,
Hill,
University
and
so
the
easiest
way
to
say
it.
I'm,
the
new
Dr
Fox
I'm
I'm,
a
vice
president
of
the
Martin
Luther
King
Jr
Association
for
Asheville
and
Buffalo
County
and
I
am
the
chair
of
our
Coke
program.
So,
as
you
can
see,
he
he
pulled
me
up.
Pulled
me
along,
and
so
my
purpose,
also
with
the
organizations
is
as
a
historian
is
also
to
try
to
connect
that
history
connecting
the
past
with
the
present.
C
A
B
So
there
are,
there
are
several
components
to
the
overall
project
which
we
have
completed
at
this
time.
So,
as
I
mentioned,
this
was
a
long-term
project
starting
in
2018.,
so
the
the
individual
components
there's
a
high
school
essay
competition
where
high
schools
get
involved.
Writing
about
some
aspect
of
social
justice.
B
A
second
component
is
the
soil
collection
that
we'll
talk
a
little
bit
more
about,
but
that's
where
we
are
asked
to
go
to
an
area
where
the
actual
hangout
took
place
or
our
place
of
significance
could
be
where
the
court
case
was
heard.
In
one
of
our
cases,
it
was
where
the
end
of
one
of
the
individuals
were
actually
pulled
off
of
the
train
and
then
taken
and
ledge.
So
the.
B
Where
we
collect
the
soil
did
a
ceremony
at
the
site
and
then
a
natural
ceremony
for
the
public.
A
third
component
is
the
actual
historical
markers,
and
so
we
secured
three
historical
markers
one
for
each
of
the
young
men
of
record.
We
do
say
the
lynchings
of
record,
because
we
know
that
many
more
lynchings
took
place,
but
these
were
individuals
that
had
been
documented.
B
C
There's,
as
you
can
see
here,
CN
here,
there
are
three
parts
to
it:
the
remembrance
of
what
happened,
but
also
it
works
for
reconciliation.
How
do
we?
How
do
we
heal
from
what
we're
remembering
and
then
the
third
part
is
as
we
heal?
How
do
we
move
forward?
How
do
we
progress?
What
do
we
learn
from
learning
from
remembering
healing,
but
then
going
forward
a
new,
so
we
don't
just
return,
but
how
do
we
basically
renew
or
rejuvenate
our
community,
so
those
three
tiers
of
what
the
project
is
trying
to.
B
A
And
so
I
heard
you
mention
where
these
are
the
documented
victims
of
racial
Terror.
Here
in
Buncombe
County,
you
mentioned
remembrance,
so
also
when
we
talk
about
history,
a
lot
of
people
want
to
say
show
me
data.
So
what
is
what
was
the
process
that
either
the
remembrance
project
or
eji
went
through
to
verify
these
victims
of
racial
Terror?.
B
So
Sharon
is
here:
Sharon
raise
your
hand
again.
Sharon
was
part
of
the
research
team,
and
so
the
Equal
justice
initiative
staff
and
under
the
leadership
of
the
attorney
Brian
Stevenson,
actually
had
gone
through
and
looked
at
the
hearing.
The
period
of
History,
which
the
lynching
project
was
going
to
take
a
part
of
this,
was
shortly
after
the
Civil
War,
where
there
was
an
uptick
in
lynchings
throughout
the
United
States,
but
particularly
in
the
South.
B
But
there
were
some
that
occurred
in
the
north
also,
and
so
his
staff
of
researchers
to
be
included
in
the
project
actually
had
to
find
documentation
of
the
actual
court
cases.
Newspaper
clippings
archives,
and
so
there
had
to
be
a
paper
trail
of
significance.
And
then
our
local
research
came
did
additional
research
on
the
three
individuals
of
records
that
were
lynched
and
actually
found
some
some
things
that
were
different
from
what
equal
justice
initiatives
found.
So,
for
example,
John
Humphries.
We
found
our
research
team
found
two
different
spellings
of
his
last
name.
C
And
then
there's
time
period
again
is
Dr.
Fox
was
saying:
if
you're
looking
post
Civil
War
in
1877
to
1950s
is
the
the
time
period.
They
really
concentrated
on
because
again
before
1877
you're
having
slavery
where
they're
not
really
records
are
kept,
of
course
of
sales,
but
not
really
individual
records,
and
so
there's
more
documentation
in
this
time
period
that
they're
looking
at,
because
also
we
have
to
understand
that
convention
wasn't
held
in
a
vacuum
a
lot
of
times.
They
were
big
events
for
the
community.
C
Sometimes
they
knew
that
the
legend
was
going
to
happen.
There
was
something
you
can
find
instances
where
there
was
advertisement
that
hey
Friday,
we're
going
to
have
the
linking
of
this
person
that
we
have
accused
that
something
happened
on
Monday.
You
know
so
there
were.
There
were
people
that
would
gather
for
that.
Some
people
would
get
dressed
up.
You
could
see
in
later
years,
especially
in
the
30s
and
40s.
That's
where
you're
getting
that
documentation
of
pictures
of
people
who'd
be
in
the
newspaper.
C
Also
as
I
was
telling
the
Leonard
one
of
the
big
things.
If
you
go
down
to
Dallas,
they
have
African-American
Museum
down
there,
and
one
of
their
displays
is
that
a
couple
of
postcards
that
used
to
be
big,
that
they
were
still
in
postcards
people,
take
pictures
of
Bluetooth
and
send
them
as
postcards
in
in
that
documentation?
You
can
see
the
person
who
sends
this
postcard
is
writing.
You
know
hey.
We
went
to
this
basement.
C
We
went
to
this
event
and
you
know
this
is
what
happens,
and
people
also
would
take
souvenirs
from
the
people
they
killed.
They
would
cut
off
their
body
parts
and
send
them
the
mail
that
hey
everything.
So
this
wasn't
something
that
just
happened
in
the
dead
at
night.
Nobody
knew
about
everybody
knew
about
it.
The
town
actively
participated
in
it,
and
so
the
documentation
is
is
one
of
the
ways
again.
What
was
in
the
newspaper?
What
was
in
the
written
record?
B
About
and
and
the
other
thing
that
I
would
piggyback
on
that
as
we're
talking
about
these
lynchings-
and
we
can
say
these
men,
one
was
17
years
old,
one
was
18
years
old
and
I
think
the
other
one
was
28
years
old.
So,
as
you
say,
young
man
not
even
30
years
of
age
that
were
pulled
from
their
homes
and
Lynch.
C
Predominantly
this.
There
was
a
large
number
of
members
who
also
have
women,
then
also
you'll,
see
and
if
you've,
research
it
after
World
War
one
a
lot
of
soldiers.
There
were
soldiers
that
were
mentioned.
They
were
still
in
their
in
their
uniform
and
just
returned
from
fighting
for
the
United
States
and
even
into
you
know,
going
into
World
War
II
the
same
thing
coming
back,
and
so
you
can
see
what
was
the
terror
Behind
it.
We
have
a
question
or
comment.
C
C
Next
thing
you
might
want
to
do
is
move
from
the
Arabs
one
thing:
that's
going
to
push
that
Great
Migration.
That
also
happens
that
you
have
this
move
up
to
the
north.
By
so
many
African-Americans
is
because
of
the
terror
of
lynching.
They
had
a
family
member
or
somebody
close
to
they
knew,
or
even
a
part
of
the
community
that
was
burned
down.
Well
I
stay.
This
could
happen
to
me.
Let's
move
somewhere
where
maybe
not,
but
again
it's
also
like
Dr
Foster.
You
go
find
in
the
north.
B
One
of
the
things
that
we
added
to
our
project
was
a
series
of
healing
Community
healing
workshops,
because
the
terror
that
occurred
during
this
period
was
not
only
personal
trauma
that
were
created.
It
was
also
Community
trauma
and
now
intergenerational
trauma
where
you
still
have
individuals
of
a
Doctor
Who
as
I
like
to
say
that
don't
feel
comfortable
coming
downtown,
because
a
lot
of
these
public
lynchings
were
taken
in
places
right
downtown
in
the
Public
Square,
where
everybody
came
and
had
a
picnic.
C
And-
and
that
goes
to
again
that
reconciliation,
because
you
have
to
have
that
healing
because
you
do
have
Community
memory,
I
I,
this
project
was
interesting
also
because
a
conversation
I
had
growing
up
with
my
father,
he
was
born
in
Coatesville.
Pennsylvania
was
one
of
the
places,
the
last
that
happened
in
North.
C
There
was
a
young
man
that
was
lynched
in
Coatesville
in
1911,
and
my
dad
tells
a
story
he's
telling
me
about
playing
growing
up
playing
and
a
white
man
would
come
down
into
the
neighborhood
and
give
the
the
kids
candy
and
money,
and
so
one
time
he
took
some
and
he
took
it
home
and
his
grandmother
slept
out
of
his
hand.
So
don't
take
anything
from
a
man,
because
he
was
part
of
that
mob
that
killed
that
boy.
That
Community
memory,
that
this
is
so
you
think
about.
Where
are
some
places?
C
We
don't
go,
we're
told
growing
up
in
a
community.
Don't
go
to
that
house,
don't
go
down
there.
You
know.
Oh,
you
know
that
tree.
What
is
the
scar
of
the
community
that
goes
through
the
generations,
because
that
story
gets
told
and
told
and
told
or
that
person
or
that
family
member
is
part
of
that
group?
Or
things
like
that,
so
there
has
to
be.
B
That
you
know,
in
fact,
I
was
visiting
my
dad
in
Charlotte
last
night,
who
was
94.
and
when
I
started.
As
the
chair
of
this
project
I
had
discussions
with
him
around
his
hysterical
knowledge
and
he
said
well,
you
you
do
realize
that
you
know
that
tree
that's
cut
down
in
your
grandmother's
yard.
There
used
to
be
a
whale
there,
and
he
said
you
know,
as
as
he
was
growing
up
as
a
kid.
B
There
was
a
gentleman
in
the
community
that
where
he
was,
you
know
accused
of
doing
something
in
the
community
whistling
under
the
white
woman
or
something,
and
so
the
mob
came
and
they
were
going
to
Lynch
him.
He
said
in
your
granddad
hid
him
in
that
whale
overnight
until
they
could
get
him
on
the
bus
to
Asheville
and
then
on
a
train
out
of
this
area,
so
that
that
Community
trauma
that
community
history
and
narrative
is
still
alive
and
folks
are
experiencing
it.
A
So
I
used
to
talk
a
lot
about
trauma
and
even
just
like
Community
silence
and
not
talking
about
I
know
recently
with
the
Tulsa
race
riots.
They
talk
a
lot
about
how
even
up
to
current
day
some
people
do
not
want
to
talk
about
what
occurred
on
that
day,
especially
from
the
ancestor.
So
just
hear
us
in
Buncombe
County
did.
Did
the
remembrance
project
face
any
challenges
as
y'all
begin
y'all
process
of
gathering
soil,
placing
where
the
markers
are?
Can
you
share
any
of
that.
F
B
F
B
Realized
that
the
mob
was
coming
for
the
the
individual
they
took
him
out
of
the
jail
put
them
on
train
to
try
to
get
them
to
Raleigh
the
mob,
realize
what
was
going
on
epiccepted,
the
trip,
the
the
train
and
and
pulled
them
off
and
actually
then
occurred
was
the
lynching.
So
that
was
one
where
in
in
this
project.
Sometimes
you
have
difficulty
if
something
occurred
on
private
property
or,
if
you're,
trying
to
put
the
marker
on
private
property.
The
second
one
was
cold
yeah.
B
We
we
started
this
project
late
2018.
We
had
planned
to
kick
it
off
with
Community
engagement
with
the
trip
to
Montgomery.
We
literally
canceled
the
the
tour
the
week
that
everything
went
into
lockdown,
and
so
we
then
had
to
Pivot
around.
How
do
you
engage
the
community?
How
do
you
communicate
and
educate
the
community
on
this
project?
Doing
a
global
pandemic,
so
Ron
Cass
is
with
us
today.
Ron
came
on
board,
started
doing
a
monthly
e-news
leather
to
get
Communications
out
there.
The
MLK
Association
started
posting
stuff
on
the
website.
B
We
got
a
YouTube
channel,
we
videotaped
everything
that
we
were
doing
and
again
trying
to
share
that
information.
We
have
a
Facebook
account,
but
those
were
the
two
major
challenges
that
some
of
this
occurred
on
private
property
and
then
also,
how
do
you
continue
to
plan
and
Implement
your
project?
Doing
a
global
pandemic.
E
C
And
well
I
guess
it
goes
to
how
I
was
going
to
answer
as
you
go
around
to
the
exhibit.
It
becomes
real
a
lot
of
times.
We
study
history,
we
we
read
book
or
you
can
see
a
film,
but
it
can
be
displaced
or
you
hear
an
event
again.
Unfortunately,
you
can
think
about
what
happened
with
George
Floyd,
but
that
happened
way
up
there.
It
didn't
happen
here.
You.
C
Also,
you
see
that
that's
that's
dirt
from
here
that
that
also
makes
it
real
there's
that
connection,
but
also
you
start
to
look
and
really,
if
you
really
start
thinking
about
it.
What
are
we
denying
when
you
know
a
lot
of
times
and
I
tell
this
to
my
students
a
lot
of
times.
We
want
to
talk
about
white
supremacy
and
the
first
thing:
people
well
you're,
you're
talking
about
wifey.
C
Well,
no
we're
talking
about
a
a
way
of
thinking
a
systematic
I
said
when
you
break
it
down,
you
have
to
look
at
what
is
really
who's
really
being
excluded,
who's
really
being
attacked.
Okay
white
supremacy
looks
at
that
there
is.
There
is
a
US
Race
White,
but
there
is
an
us
of
power,
rich
people.
If
you
go
back
to
an
animal
where
slavery
and
all
this
gets
invented,
it
was
the
Planters
Elite,
it
was
the.
C
It
was
rich
people,
so
you're
rich
and
you
were
white,
but
then
the
next
thing,
when
you
look
at
gender,
was
males
rich
white
male.
So
that
meant,
if
you
were
a
white
woman,
you
had
less
power.
If
you
were
a
poor
white
man,
you
were
down.
If
you
were
a
person
of
color,
you
definitely
were
down,
but
also
you're,
seeing
who
was
who
was
them
and
so
the
worst
premise.
C
C
What
don't
you
want
to
examine
if
we're
a
nation
that
talks
and
and
and
really
proclaims
our
equality
that
everyone
here
has
a
right
to
life,
liberty
and
pursuit
of
happiness,
but
then
look
in
our
history
and
read
it
that
there's
you
know,
there's
limits
for
women
for
people,
because
there's
all
these
limits,
then
the
reconciliation
never
happens.
The
womb
never
gets
healed,
so
the
divisions
that
you
have
in
your
society
that
you're
experiencing
is
because
the
wound
has
never
healed
and
continues
to
weep.
C
Say
well,
here's
a
way
for
us
to
actually
work
to
to
heal
that,
and
that
means
first
we
have
to
go
through
the
rehabilitation
you
know
demanding.
If,
if
your
bone
is
broken,
you
know
the
doctor
just
doesn't
okay,
it
has
to
heal.
Well
if
you've
ever
had
a
healing
of
a
bone.
That's
you
know
it's
not
a
comfortable
healing,
but
you
know
at
the
end,
when
that
cast
comes
off,
it's
been
healed,
it's
gone
through
it.
B
What
Jonathan
and
Sam,
where
we
talked
about
well
dominant
culture,
really
was
male
oriented
and
it
just
happened
to
be
a
white
males
from
wealthy
families.
But
typically,
if
you
look
at
it
was
really
very
gender-based
and
economic
based,
and
so,
as
you
talk
about
that
I
said
well,
you
know.
Let's
just
relate
some
stories.
B
You
know
what
was
the
experiences
that
your
your
wives
and
your
mothers
and
your
daughters,
experience
and
part
of
that
was
that
Supremacy
and
that
came
from
a
place
of
a
dominant
culture
versus
a
non-dominant
culture,
culture
and
then,
as
Jonathan
is
saying,
there
was
a
packing
order.
So
if
you
were
a
white
male
from
a
wealthy
family,
yeah
and
I
tie
it
to
education.
I
was
in
educator
for
30
years,
and
so
I
talk
about
the
educational
system,
and
when
did
we?
B
Finally,
let
white
women
get
a
college
degree
and
what
were
the
professions
that
they
were
able
to
get
into
teachers?
Administrators
nurses,
which
again
we
still
don't
pay
what
they
are
worth,
because
we
never
deemed
it
as
a
profession
as
a
society.
And
then,
when
we
let
poor
white
men
come
in
to
the
situation
in
terms
of
land-grant
colleges
and
opening
it
up
for
education
for
the
poor.
And
then
even
then
we
weren't
letting
people
come
over
Doctor
Who
into
the
system.
So.
B
Have
the
creation
of
the
historical
black
colleges
and
universities?
So
when
you
just
look
at
dominant
versus
non-dominant,
and
you
start
looking
at
the
pecking
order,
you
then
start
eliminating
some
of
that
pushback,
because
usually
you're
talking
to
somebody
that
follows
somewhere
in
that
packing
order.
We
had
a
question
a
comment:
yeah.
G
G
Remember
him
talking
about
his
experience
and
the
things
that
he
he
saw
as
a
seven-year-old
child
and
in
my
family,
my
great
grandfather,
Eddie
Morris
was
glitched,
but
there's
no
documents
at
it,
but
that's
what
the
family
rumor
is,
and
so
what
I
always
find
when
I
talk
to
people
non-black
or
non-people
of
color
white
folk,
they
usually
say
they.
It's
not.
G
Is
more
like?
Well,
it's
just
that's
not
true!
That's
just
it's
more
of
a
rejection
of
I
know
this
happened,
but
I
don't
I
want
to
reject
this
conversation
because
I
don't
want
to
be
an
outcast
Myself
by
even
agreeing
to
have
this
conversation
about
something
that
occurred,
and
so
it's
been
very
heavy
for
me.
G
I
know,
as
a
person
who
advocates
in
the
community
and
I
am
very,
very
upfront
and
Atlantic
will
tell
you
I
I,
don't
sugarcoat
anything
and
I
find
I
find
a
lot
of
folks
who
are
ready
to
accept
that
they
ask
me
more
and
they
talk
and
I'm
very
honest,
but
I
think
a
lot
of
times.
It's
just
that
that
fear
of,
if
someone
else
who
rejects
this
idea,
finds
out
that
I'm
in
here.
Where
does
that
put
me.
C
And
that's
real,
you
know,
I
have
two
books
up
here.
You
know
just
Mercy
Brian
Stevenson,
the
Equal
justice
initiative.
You
know
coming
from
from
him.
He
was
the
brain
child
behind
him
to
drive
behind
him,
but
the
other
book
is
blood
inside
My
Name
by
Dr
Timothy
Tyson,
which
deals
with
Lindsey.
That
happened
down
in
Oxford
on
North
Carolina,
as
he's
growing
up,
and
he
talks
about
the
experiences
but
he's
looking
at.
How
did
this
religion
come
about?
What
how
was
this
Jim
Crow?
What
is
the
this
movement
towards
civil
civil
rights?
C
What
is
the
impact
of
North
Carolina,
but
Dr
Tyson
is,
is
a
white
man
and
so
he's
seeing
it
as
a
white
child
growing
up
himself
saying
you
know
how
can
this
head?
Why
is
this
happening?
Why
are
we
you
know
and
then-
and
he
talks
about
you-
know
what
happened
to
some
white
people
that
were
seen
to
be
too
friendly
with
glass,
how
the
clan
went
after
them?
Well
again,
that's
what
lynching
is
all
about.
It's
about
intimidation!
Well,
hey!
You
might
also
think
well
wait!
A
minute.
C
We
know
all
equal,
we
are
brothers,
would
be
white
or
black,
whatever
color.
Well,
no
you're
stepping
out
alive.
So
even
even
for,
for
you
know,
Progressive
whites,
there
was
a
danger.
You
know
his
father
loses
his
church
because
he
was
too
much
into
trying
to
do
too
much
for
integration.
So
there
is
also
that
push
of
Soul
again.
C
That
goes
into
that
that
understanding
that
white
supremacy
is
not
just
oh
well,
you
know
you're
you're,
condemning
white
people
and
it's
about
what
they
did
to
black
people
know
it's
a
way
of
life
that
stagnates
the
country
stagnates
the
growth
that
stand
next
to
mind
and
is
affecting
everyone
not
just
how
it
is
affected.
Black
people
is
affecting
White
Society,
and
so
the
the
frustration
comes
is
hey,
and
why
Society
it's
affecting
you
too?
C
It's
affecting
the
way
you
know
the
the
thing
is
you
know
two
of
these
men
are
less
because
a
a
white
woman
accused
them
of
something
that's
not
proven,
and
the
whole
founding
of
the
plan
was
to
protect
white
women
and
I,
say
it's
always
interesting
about
this.
All
we're
going
we're
doing
this
violence
to
protect
women,
but
we've
come
time
from
North
Carolina
to
ratify
the
19th
Amendment
North
Carolina
refuses
because
giving
women
the
right
to
vote
will
open
the
door
to
allowing
black
people
to
think
they're
equal
too.
C
So
all
sudden
they
conjoin
white
women
to
Black
and
giving
white
women
more
freedom
and
equality
is
actually
going
to
open
the
door
for
Black
people's
freedom
and
clock.
Well,
if
you're
supposed
to
be
protecting
white
women,
while
all
of
a
sudden
you're
going
to
join
them
with
the
people
that
you
already
think
are
less
than
equal
black
people
and
unless
it's
about
power
and
convincing
people
in
different
ways,
you
know
it's
like
a
magician.
You
know
look
over
here,
so
you
don't
see
what
I'm
doing
over
here.
That's
why
Superior
is
all
about
it's.
B
C
B
Here,
no,
we
have
another
hand
that
was
up,
but
before
we
we
leave
the
books.
The
other
book
that
I
recommend
that
you
read
is
called
the
Betrayal
of
the
Negro
by
Logan
and
it
it
traces
Federal
legislation
and
presidential
policies
and
procedures
that
kept
the
system
and
system
biases
in
place.
And
it's
really
interesting
to
go
from
decade
to
decades
to
see
how
the
policy
federal
policy
federal
law
kept
these
these
systems
in
place
and
kept
people
in
place.
D
D
Black
people,
the
culture
that
I
came
from,
we
are
disconnected
from
a
food
like
people
and
there's
a
lot
of
other
people.
Who've
been
decided
to
go
along
with
like
eight
months
for
certain
extents,
on
the
paradise
so
for
those
people
like
myself,
who
think
that
are
I
know
that
you
are
solutions
or
have
no
to
the
left
arm
index.
There's
a
lot
of
other
people
who
are
being
fed
by
the
left-handedness
and
usually
there's
no
breaking
out
of
barriers,
associate
people
who
are
the
actual
people
going
to
feel
they
looking
for
a
police.
D
No
problem,
then
there's
a
point
in
other
black
people
who
are
dealing
with
some
of
the
same
issues.
But
there
are
these
this
Paradigm
from
left
to
right
and
oftentimes.
They
have
access,
but
are
afraid
to
speak
and
oftentimes.
We
don't
even
know
that
you're
here
and
then
it's
elections
here
so
have
you
got
any
extensive,
Outreach
efforts?
Do
you
go
when
it
engage
with
that
group
there,
whether
it's
heat
or
this
historical
technology,
black
people
who
don't
necessarily
build
the
mechanics
of
how
to
communicate
their
voice?
But
they
need
this
information?
D
F
B
Was
in
the
education
system
for
about
30
years
before
I
took
early
retirement
and
I
I
now
own
my
own
consulting
firm,
but
as
a
department
chair
former
department
chair
at
one
of
the
local
community
colleges,
one
of
the
things
I
started
was
a
mentoring
life
coaching
project
for
particularly
males
of
the
doctor,
Hughes
I,
like
to
I
I,
don't
like
to
turn
people
of
color
people
of
color
lumps
everybody
that
are
non-whites
together.
So
you
will
hear
me
say
people
of
the
doctor.
B
You
people
of
the
doctor
tongue,
dot
people
of
Dr
pigmentation,
because
you're
you're,
putting
Asian
Hispanic,
Latinos,
blacks,
I,
don't
say
African-American,
often
Because,
unless
you're
from
the
continent
of
Africa,
and
you
don't
have
that
African
descent.
So
part
of
that
is
that
re-education
around?
What
is
what
have
we
even
talking
about
before
you
can
get
to
those
deep
levels,
but
I
started
a
mentoring
life
coaching
project
where
we
went
into
public
housing.
We
went
into
joining
Partnerships
with
local
advocacy
groups
and
already
doing
the
work
with
individuals
of
a
doctor.
B
Here
we
went
in
with
faith-based
organizations,
and
so
literally
it's
a
formal
department
chair.
There
were
times
when
a
student
came
by
and
said:
I
came
from
register
for
this
course
that
I
physically
got
up
as
a
male
by
Dr
Hugh
working
with
another
student
of
doctor
you
and
walked
that
person
to
the
next
office
and
said
I'm
not
leaving
until
we
saw
whatever
this
issue
is.
B
Part
of
that
program
was
a
workshops
on
wealth
creation,
because
technically
everything
goes
back
to
wealth
creation,
and
so
how
do
you
break
that
cycle
of
poverty
and
that
intergenerational
Poverty
of
saying
just
because
your
your
parents
and
your
grandparents
grew
up
in
public
housing
doesn't
mean
that
you
have
to,
but
then
removing
those
challenges
and
roadblocks
and
education
that
help
them?
And
so
you
know
one
of
the
things
that
probably
touched.
B
My
life,
the
most
was
I,
took
a
group
of
of
the
man
of
a
darker
colored
students
to
a
National
Conference
in
Phoenix
that
was
sponsored
Years
Ago
by
the
black
caucus
and
in
the
first
night
of
the
conference
there
were
a
room.
It
was
a
sea
of
Blackness
and
darkness
and
Carnival
color
in
the
room,
and
they
were
all
presidents
of
colleges
throughout
the
United
States
and
one
of
the
guys
that
had
gone
with
us
from
Asheville
turned
to
me.
B
He
said:
I've
never
seen
this
many
people
with
phds
and
edds
doctors.
That
looked
like
me
and
one
of
the
speakers
at
night
said
before
you
leave.
This
conference
identify
a
mentor
back
in
your
hometown
that
you're
going
to
reach
out
to
well
this.
This
student
emailed
me
that
night
before
we
even
yeah,
then
we
had
just
checked
into
the
hotel.
B
You
know
I
may
be
sitting
up
here
today
with
a
city
tile,
but
if
I'm
going
to
public
housing
I'm
not
in
a
suited
type
and
in
fact
the
experience
I
had
one
of
the
guys
said
to
me-
do
not
go
into
the
community.
Without
me
and
I
said:
okay,
he
said
I
have
street
cred
and
he
said
I
will
tell
you
I'm
a
former
gang
member,
but
as
long
as
you're
with
me,
you're
going
to
be
safe,
and
so
it
takes
reaching
back
out
to
people
and
not
leaving
them
behind.
B
Now
we
do
have
a
history
of,
as
we
have
gotten
better
off
monetarily,
that
we
don't
look
back
and
pull
somebody
that
next
Generation
with
us,
and
so
it
takes
not
only
looking
back,
but
it
takes
a
core
people.
Small
group
working
together
to
say:
hey
we're
going
to
go
back
and
we're
going
to
do
that.
I'm
from
this
area,
originally
I
grew
up
in
trying
I've
moved
away
from
college
moved
away
for
jobs,
but
then
one
of
the
first
things
I
wanted
to
do
was
come
back
to
give
back
to
the
community.
B
Now
we
are
very
cliquish
in
Asheville
and
this
region-
and
you
know
even
though
I
was
go.
I
was
from
this
area
originally
coming
back.
I
would
still
sing
as
an
outsider.
So
then
I
had
to
connect
with
folks
that
were
already
doing
some
of
the
work
so
from
the
economic
piece
of
it
connected
with
Stephanie
Twitty,
who
the
CEO
of
Market
Street
Development,
Corporation
black
owned
non-profit.
B
That
looks
at
a
mission
of
Entrepreneurship,
and
so
we
partnered
with
to
say
Asheville
has
a
rich
history
of
Market
Street
and
Eagle
Street
in
the
historical
block
of
the
number
of
businesses
that
were
black
owned
in
this
community,
and
we
started
working
with
Community
Pride
and
literally
got
a
grant
to
do
some
free
entrepreneurship
training.
You
know
in
various
communities,
so
it
takes
that
to
get
over
those
challenges.
Now
the
one
of
the
challenges
we
faced
was:
if
you
police
a
people
enough,
they
will
police
themselves
think
about
that.
B
D
We
see
that
a
lot
of
our
leaders
and
in
other
communities
it
seems
to
work
out
differently
where
left
or
right
they
get
something
for
everything,
whereas
with
us,
even
Market,
Street
the
property
that
they
own
downtown.
They
start
off
as
a
black
development
that
end
up
turning
into
affordable,
mentees
and
everyone,
but
us
and
even
I,
couldn't
get
them
to
actually
get
outliness
of
one.
D
It's
definitely
so
that's
my
physical
sponsor,
I
love
them
a
lot,
but
this
is
another
example
of
a
lot
of
times,
but
we
can't
watch
Solutions
within
left
or
right
and
in
Nashville
it's
usually
left.
Then
we
have
to
rebuild
a
coalition
and
put
its
arguments
are
pushes
in
the
back.
So
that
means
that's
my
question.
If
you
come
into
these
facing
things,
you
try
to
reach
out
to
community
that
community
that
looks
at
a
former
Black
Folk
who
are
in
the
suits.
Who
are
the
leaders
that
we
look
at
you
and
say?
D
B
F
B
Organizations
well,
my
daddy
taught
me
that
Keenan
Lake
was
part
of
our
Outreach
and
part
of
our
steering
Community,
so
we
reached
out
to
all
who
so
first
of
all,
I
do
a
lot
of
equity
training.
Equity
means
access,
that's
really
all
it
means,
and
so
inclusivity
means
everybody
has
a
voice,
and
so
the
principles
that
we
we
built.
B
This
project
was
on
inclusivity,
including
everybody
that
wanted
to
be
at
the
table
reaching
out
to
every
organization,
every
faith-based
group,
every
advocacy
group
and
then
inclusivity
around
or
assets
to
to
what
we're
doing
so.
We
as
we
did
that
we
asked
each
of
these
groups
to
share
that
with
their
membership.
B
The
justice
Coalition,
the
my
daddy
taught
me
that
my
sister
taught
me
that
youth,
the
Libby
cows,
were
we
reached
out
to
everybody
that
we
could,
throughout
the
city
of
Asheville
and
Buncombe
County
to
say,
hey.
This
is
what
we're
doing.
We
want
you
to
be
a
part
of
it.
Our
community
engagement
strategy
was
tell
us
what
we
should
be
doing,
how
we
should
be
doing
it
and
who
else
should
be
at
the
table.
B
That's
not
at
the
table
and
and
again
don't
make
the
Assumption,
because
if
we're
sitting
up
here
we're
from
that
affluent
Community,
I
grew
up.
Direct
Ford
I
grew
up
with
a
single
parent
household.
Where
we
didn't
have
a
heating
system,
we
didn't
have
a
air
condition.
We
had
a
pot
belly
stove
that
we
as
kids
had
to
chop
wood
every
morning
before
we
went
to
school
to
keep
the
fire
burning.
B
F
C
I
think
also
what
you're
talking
about
is
a
challenge
we
have
do,
as
as
you
do
any
of
this
work
or
or
trying
to
to
heal
a
community
you're
you're,
also
in
you're
in
the
pool.
So
what
happens
is
again
what
we're
seeing
today
right
now
there
there
are
to
base
our
presentation
that
went
to
the
Supreme
Court
talking
about
affirmative
act.
Okay,
so
so
you
know,
when
you
talk
about
politics,
how
how
do
you
talk
politics?
C
Well,
in
a
lot
of
ways,
we
have
to
police
ourselves
because
there's
always
the
balance
of
how?
How
far
is
too
far
you
know
we
can
push,
but
we
need
to
do
this.
Well,
wait
a
minute
you're
going
you're
going
too
fast
I
mean
the
King
was
going
too
fast.
You
need
to
wait,
wait
for
what
it's
been
100
years.
What
are
you
waiting
for
so
that
that
also
comes
to
the
pots,
but,
and
so
what
happens
is
when
you
are
trying
to
bring
about
the
changes,
the
politics
of?
C
How
do
you
push
that
change,
but
also
how
do
you
push
that
change
inside
of
a
system
that
doesn't
want
to
change?
But
as
you
as
you
learn,
it
needs
change,
so
you're
finding
that,
and
so
then
also
it's
your
challenge
to
say:
okay,
well,
wait
a
minute!
There's
some
people
that
have
had
a
benefit
and
or
some
people
have
been
left
behind,
hey
if
we're
people.
How
are
you?
How
are
you
helping
out?
C
Well
we're
also
living
in
a
society
which,
again,
as
you've,
talked
about
we're
we're
a
capitalistic
society
which
endears
the
individual,
but
to
bring
about
change?
You
have
to
be
endeared
to
the
community
and
so
you're
trying
to
change
a
commune
thinking,
a
communist
different,
those
sections
into
becoming
a
community
where
the
communists
come
together
and
United.
So
you're
asking
people
to
actually
think
against
what
you've
been
raised
and
told
that
hey
I,
gotta,
look
out
for
myself
and
the
people
I
know
I'm
related
to
what
we're
saying
well,
as
a
society.
C
You've
got
to
look
out
for
your
neighbor,
also
and
so
that
that
means
the
hard
part
when
you
being
reminded,
and
mindful
and
intentional
about
that
and
actually
working
as
that's
what
I
say
working
for
Partnerships,
but
then
keeping
that
partial.
As
we
start
working
together,
we
have
to
keep
in
mind
what
is
our
goal
of
community
because
it
can
easily
get
into
to
slip
back
into
what
you've
been
immersed
in
that
pool
that
wait
a
minute.
We're
in
this
partnership
wait
a
minute
we
gotta
worry
about.
C
You
know
this
is
my
name,
wait
a
minute,
and
so
it's
the
intentionality,
which
is
hard
for
humans
to
do
because,
again,
we're
short,
you
know,
there's
something
it's
just
like
Doc.
You
know
come
first
of
the
year
everybody's
going
to
have
this
New
Year
resolution.
I'm
gonna
do
this
and
by
February
1st
we're
not
doing
it,
because
so
many
other
things
have
started
to
happen
during
that
month.
That
takes
away
that
focus,
and
so
how
do
we
keep
that
intention
out?
C
That's
the
hard
part,
and
so
you
have
to
have
those
hard
conversations
to
remind
you
of
that.
I
said
well.
What
are
we
doing
is
that
and
we
might
want
that
Big
Goal,
like
you're,
saying,
okay,
multi-loops,
but
wait
a
minute.
We
might
have
to
start
first
at
this
bottom,
where
it's
just
us,
but
then
that
that's
hard
but
wait.
A
minute.
You're
goes
back
to
that
affirmative
action.
Women,
you're,
excluding
people,
well
wait
a
minute,
but
we're
looking
at
people
who,
over
decades
or
centuries,
have
been
excluded.
C
C
B
And
to
remember
that,
there's
always
there
are
various
alternative
Pathways
to
get
to
where
you
want
to
go,
and
so
in
the
problem
that
I
have
faced
or
the
challenges
with
a
lot
of
these
Community
groups.
They
are
so
in
their
Silo
of
this
is
our
mission.
This
is
what
we
do,
that
their
way
is
the
right
way
and
nobody
else's
way
is
a
way
to
get
there,
and
so
he
has
to
be
a
bridge
to
say
no,
there
are
different.
There
are
multiple
Pathways
to
get
to
the
same
place.
B
How
do
we
work
together
in
a
collective
impact
strategy
to
get
where
we
need
to
go
now?
The
other
piece
of
that
is
society
has
ingrained
within
our
mind
that
there's
scarcity
scarcity
of
resources.
So,
if
I
work
with
you,
then
that
means
there's
less
of
the
pie
for
me
and
my
thoughts
are
if
we
work
together
as
a
collaborative
there's,
a
bigger
pie
for
everybody.
So
let's
specialize
in
what
you
do
best
in
your
area,
and
then
we
provide
wraparound
services
to
community
leaders,
Community
folks,
that
need
all
of
our
work.
C
Go
and
nothing
this.
This
is
not
a
a
sidebar
comes
into
the
women.
We
were
talking
about
lynchings
and
everything
else,
because
that
goes
back
into
the
whole
idea
of
society.
When
you
record
what
what
was
happening
with
these
with
these
three
men
were
killed
their
appoint
society
that
is
trying
to
be
changed
in
North
Carolina.
Okay,
wait
a
minute,
you're
you're
having
that
black.
So
now,
after
hundreds
of
years
of
slavery,
now
all
sudden
they're
they're,
free
they're
able
to
vote
and
have
and
have
representations,
wait
a
minute.
C
C
The
time
what's
the
river
tried
to
do
it
tries
to
get
back
to
where
it
goes
to.
Well,
that's
what
and
so,
if
you're
going
to
bring
about
change.
This
is
this
is
the
this
is
the
thing
that
was
happening
so
to
change
the
way
people
are
thinking
and
interacting.
These
groups
are
interacting
the
resistance
that
I
think
what
you're
talking
about
there's
a
resistance
to
that
continuation,
because
you're
trying
to
change
what
has
been
inherently
learned
over
centuries.
C
You
know
that
that
has
been
that
you
see
on
TV
that
you
hear
on
the
radio
that
you
see
on
the
internet,
you
know
and
and
I'll
I'll
leave
it
with
this.
Thank
you
think
of
this.
We
know
the
pain
of
911
think
how
our
society
changed
after
9
11..
There
was
a
point
in
time.
They
were
playing.
God
bless
America
on
the
radio
at
noon.
C
Eight
months
later
or
a
year
later,
everybody
was
saying
well
yeah,
we're
gonna.
Do
this.
We
got
back
to
North
covet.
Where
can
I
get
back
to
normal?
We
didn't
say
this
is:
what's
happened.
How
are
we
adjusting
to
the
new
way
we
need
to
get
back
to
the
old
way
that
that
that
that
is,
that's
so
well,
no
there's
a
new
waylet,
so
what's
happening
here
after
1870,
he
said:
there's.
C
B
F
B
In
my
opinion,
it
was
a
bad
thing
and
that
it
took
away
that
sense
of
community
where
the
teachers
looked
like
you
lived
in
your
community,
went
into
your
place
of
worship,
went
to
your
community
events,
and
so
when
you
did
it,
if
you
fell
short,
they
didn't
have
a
problem.
Saying:
hey
I'm,
going
to
call
your
parents
so
I'm
going
to
call
or
they
they
worked
with
your
parents.
So
they
saw
your
parents,
and
so
you
know
we
are
trying
to
say
with
this
project
and
that's
why
it's
called
the
remember.
B
C
I
think
it's
just
like
Dr
Fox
was
saying
about.
Community
is
understanding
where
we're
at
again
I'm
director
of
diversity,
Equity
inclusion,
Center
for
that
we've
always
been
a
diverse
Society
North
Carolina's
been
a
diverse
State
I
mean
you
know:
Germans
Scott,
Cyrus
Italians.
You
know
Anglican
church
members
we've
had
Quakers
and
Arabians.
Who
can
all
this
diversity
here?
So
what's
been
here
as
our
state
as
our
country?
C
You
know
so
this
idea
that
we're
just
the
same
as
we
all
just
got
to
get.
You
know
just
be
American.
Well,
this
is
the
the
Mosaic
that
makes
up
America
and
so
understanding
is
known
as
an
idea.
Well
wait
a
minute!
You
know:
where
did
those
people
come
from?
They
have
been
they've
been
here.
You
know
whoever
those
people
are
they've
been
here
as
long
as
your
people
have,
and
it's
understanding
that
in
the
21st
century
you
know
2022
understanding
that
wait
a
minute.
C
This
is
Who
We
Are,
so
the
lynching
witnesses
will
know,
there's
US
versus
them.
People
are
getting
out,
they're,
not
who
we
are,
and
so
they
deserve
to
be
killed
without
any
justice.
They
deserve
to
be
minimized
by
Justice.
It's
not
something
unique,
unfortunately,
is
something
American,
so
it
goes
back
to
the
intentionality.
We
have
to
understand
that
and
actually
work
against
going
back
that
way,
but
it's
easy
to
go
back
that
way,
because
if
we
think
that
you
know
they
might
get
something
better
than
me
or
we,
we
gotta
keep
that.
C
So
it's
understated
the
21st
century
community
that,
yes,
we've
all
made
up
of
differences,
but
the
difference
is
by
being
aware
of
that
and
actually
working
with
those
differences
makes
it
stronger
as
a
community
as
a
collective.
By
denying
that
it
divides
us
and
makes
us
weaker
as
a
collective,
which
way
do
we
really
want
to
be.
A
And
before
I
close
out
I
know,
we
gather
here
today
with
the
unveiling
of
the
soil
collection
here,
that'll
be
a
permanent
exhibit
at
the
special
collection
I
just
want
to
read
this
quote:
that's
from
Brian
Steven,
who
is
the
who
started
the
Equal
justice
initiative
down
in
Montgomery
Alabama,
and
he
said
in
this
soil.
There
is
the
sweat
of
the
enslaved
in
the
soil,
there's
the
blood
of
victims
of
racial
violence
and
Legend.