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COMMENTARY: ‘Make America Great Again’ slogan reeks with insensitivity

NASHVILLE PRIDE — The ‘Make America Great Again’ slogan is shown on caps and shirts worn by many of Trump’s supporters or base. Many Americans find this slogan to be offensive and racist, referring to a time of history of great wealth, prosperity and power for some White Americans made possible by the exploitation of African Americans. The displaying of the slogan is seen as a slap in the face to many African Americans, depicting times in history when Blacks were subjected to slavery.

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By William T. Robinson

The ‘Make America Great Again’ slogan is shown on caps and shirts worn by many of Trump’s supporters or base. Many Americans find this slogan to be offensive and racist, referring to a time of history of great wealth, prosperity and power for some White Americans made possible by the exploitation of African Americans. The displaying of the slogan is seen as a slap in the face to many African Americans, depicting times in history when Blacks were subjected to slavery.

Slaves were considered as chattel property; therefore, they provided free labor for slave owners, making slaves paramount in generating White wealth. It was on the back of Black slaves, unpaid free labor that built this country and made it possible for many Whites to prosper. The wealth of White slave-owning families was bequeathed on to future generations of Whites. Thus you have Whites who inherently enjoy privileges and entitlements they have not earned or deserved. These benefits are merely granted because of the color of their skin. Through no fault on their own, younger generations are not cognizant of the weight of slavery and discrimination in our country’s history, a history of alienating and dehumanizing people because of the color of their skin.

Many Whites are quick to rationalize about the economical, social and political power this country may have enjoyed on a global stage during different times of history. But Blacks and people of color have always been on the back burner and could not boast about the gains so many of their White counterparts enjoy. Generally speaking, good times for Whites in this country were not shared by African Americans. Blacks look back at the sweat, blood, and tears their ancestors contributed to building this country’s wealth and subconsciously feel conflicted that they were left out. But many of our White counterparts refer to these times of unbridled wealth off the backs of an enslaved people as great times for America. It is just a matter of great for whom?

Whether White America cares or truly wants to acknowledge the truth, there has never been a time in America’s history when African Americans totally felt included. Once slavery was supposed to be abolished, America found a way to continue their brutal and inhumane practice of trivializing the humanity of former slaves. While many Whites can boast of the economic legacy inherited and made possible by their ancestors, this is not true for Blacks.

Forgive African Americans if they adamantly refuse to embrace the mantra of Make America Great Again. When White America rallies about good times and unbridled prosperity, Blacks think about slavery, the raping of their women, sharecropping, lynchings, Jim Crow, Black Codes, segregation, and blatant discrimination. Make no mistake, the psychological damage of hundreds of years of slavery followed by continuing years of unmitigated and debilitating abuse and discrimination is still permeating and embedded in the psyche of many African Americans minds.

I am sorry if those who are so quick to showcase the Make America Great Again slogan don’t understand the outcry by other Americans. I can only assume they just don’t care or are just cold-blooded White supremacists. I say this because if they really cared how African Americans feel about this slogan, they wouldn’t flaunt it out of empathy and respect for African Americans feelings. But because you have Whites (and a few African American ‘props’ who should know better) continue to display the Make America Great Again slogan seen by most as disrespectful, painful and hurtful—there is a disconnect or hate that continues to divide this country.

If those so adamantly supportive of the Make America Again slogan put themselves in the shoes of African Americans and saw things from their lenses, I think they would understand the disrespect, pain, hurt and disdain felt by some Blacks.

Better yet, do you think it would be respectful for people to display a ‘Long Live Hitler’ slogan? I think not. That would understandably cause an incendiary response. People (especially Jews) would be enraged of the insensitivity of those displaying the slogan.If the wearers of the slogan ‘Make America Great Again’ had any empathy for the history and feeling of African Americans in this country, they would not display the slogan out of deference and respect for their Black counterparts. But for many, it is their intent to use the slogan to rally their racist base.

Don’t feel vilified and spurned if you willingly and adamantly wear the slogan Make America Great Again. Many Americans will decry you as a racist or White nationalist. Everyone wants their feelings to be respected, but what about Black feelings? Thanks to the courageous and morally conscious Whites who have always stood up and fought against the injustices hurled and imposed against African Americans throughout our tumultuous history in this country.

It is easy to conclude why Make America Great Again solidifies Blacks who are so adamantly into the Black Lives Matter Movement. America needs to stop enacting actions or movements trivializing African Americans’ worth—acting as if their feelings are inconsequential. I hope defenders of the Make America Great Again slogan do not continue to insult African Americans by rationalizing and trying to legitimize the slogan.

Hopefully, changes will occur and African Americans, as well as all Americans, can honestly and proudly proclaim that this country is great for all.

This article originally appeared in the Nashville Pride

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Black History

Oakland Observes Black August with Block Parties, Film Showings, Workshops

POST NEWS GROUP — Beginning in 1979 in San Quentin State Prison, the Black Guerrilla Family called for the remembrance of political prisoner George Jackson and his brother Jonathan Jackson who were assassinated in the early 1970s. George Jackson was considered a political prisoner in that it was the anti-Black justice system that led to his incarceration for armed robbery with a sentence of one year-to-life in 1960.

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George Jackson wrote two books: “Soledad Brother,” and “Blood in My Eye” before her was killed in an attempt to escape prison on Aug. 21, 1971.

Study. Train. Fast. Fight.

These are the four tenets of Black August, a month dedicated to commemorating the sacrifices of political prisoners and Black revolutionaries in the struggle for Black liberation.

Observers are urged to study the history of the Black struggle for freedom, train their bodies for health and self-defense, fast to cleanse the mind, body, and spirit, and fight ongoing oppression alongside their communities and local political organizations.

Beginning in 1979 in San Quentin State Prison, the Black Guerrilla Family called for the remembrance of political prisoner George Jackson and his brother Jonathan Jackson who were assassinated in the early 1970s. George Jackson was considered a political prisoner in that it was the anti-Black justice system that led to his incarceration for armed robbery with a sentence of one year-to-life in 1960.

While in prison, George befriended fellow prisoner W.L. Nolen, who introduced him to the works of Karl Marx, Vladimir Lenin, Mao Zedong, and Frantz Fanon. This radicalization coupled with his experiences of violence while imprisoned led to him writing and publishing two books, “Soledad Brother” (1970), and “Blood in my Eye” (1972). In January of 1970, George and two other prisoners were charged with murdering a corrections officer at Soledad State Prison in Monterey County.

On Aug. 7, 1970, Jonathan Jackson burst into a Marin County courtroom armed with a shotgun to demand the freedom of the Soledad Brothers. He, along with the inmates he freed, was shot and killed while driving away. This involved one of the Black Panther Party’s most notable associates, Angela Davis, because the shotgun was registered in her name. She was later acquitted of charges of conspiracy, kidnapping, and murder in 1972.

On Aug. 21, 1971, George Jackson was assassinated by a corrections officer after attempting to escape and free other inmates. As a result, there were uprisings and protests within prisons all over the country that year, calling forth resistance against racial oppression and mass incarceration.

Since its outset, Black August has evolved across the country, taking many forms to honor this history and embody the four tenets.

In Oakland, the upcoming Black August Experience, hosted by Youth Alive! and the East Oakland Boxing Association (EOBA), is a free, family-friendly event celebrating the legacy of Black August. Activities include free food and drinks, a kids’ activity zone, interactive workshops, live cooking and boxing demonstrations, and more.

Happening on Aug. 21 from 4-8 p.m. at the EOBA Patio, Carolyn Flynn, director of administration at EOBA, said the event, in its second year, will be an opportunity to engage with people in person through food, shared space, and education.

“We do regular classes in education, and those are ongoing programs that we offer, but we wanted to have [an opportunity] for our neighbors to utilize this space.” Combined with Youth Alive’s work in community violence prevention and youth leadership, this event surely aims to bring the Oakland community together to capture what Black August means today.

Here are additional Black August events happening in Oakland:

Forum and Community Discussion hosted by the Oakland Liberation Center, 1499 Fruitvale Ave., Aug. 14, 7 p.m.

“George Jackson/San Quentin” Screening hosted by Nostalgic for Nothing Cinema at Moments Co-Op, 410 13th St., Aug. 16, doors at 6 p.m., show at 6:30 p.m. (Masks required and scent-free)

Commemorating the Struggle, Building the Altar for Liberation: Black August at Bandung Books, 2269 International Blvd., Aug. 23rd, 1-5 p.m.

Building Opportunities for Self-Sufficiency (BOSS), will host “Black August: The Arc of Liberation” at Oakland City Hall on Sat. Aug. 29, from 11 a.m. to 3 p.m.

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Activism

Oakland Post: Week of August 12 – 18, 2026

The printed Weekly Edition of the Oakland Post: Week of August 12 – 18, 2026

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Art

Misty Copeland Shapes Ballet’s Tomorrow

THE POSITIVE COMMUNITY — Misty Copeland will curate the 2026 Joyce Ballet Festival, a two-week event in New York City from August 4-16. This role allows her to influence the future of ballet by showcasing a wide range of dancers, choreographers, and companies. The festival will present both established and contemporary works, blending classical traditions with new artistic expressions.

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Misty Copeland at the 2026 Met Gala, wearing fashion in theme of "Costume Art" Date 4 May 2026, 19:39:21

This summer, Misty Copeland will step into a different kind of spotlight. Instead of taking center stage as a dancer, she will help determine what audiences see onstage as curator of the 2026 Joyce Ballet Festival. Taking place August 4 through August 16 at The Joyce Theater in New York City, the two-week celebration will bring together dancers, choreographers and companies representing a broad spectrum of ballet. The festival gives Copeland an opportunity to share not only her appreciation for ballet’s traditions, but also her vision for its future.

Copeland understands better than most how powerful a ballet stage can be. Her historic career with American Ballet Theatre changed the conversation about representation in one of the world’s most traditional performing arts. When she became the company’s first Black woman to reach the rank of principal dancer, her achievement carried significance far beyond a personal milestone. It gave young dancers of color a new image of what was possible and challenged the industry to reconsider who belonged at the center of ballet.

That history informs the perspective she brings to the festival. Copeland has spent much of her career moving between performance, mentorship, advocacy and storytelling. Her curatorial role allows her to bring those interests together by creating a program that does not treat ballet as a museum piece. Instead, the festival presents dance as an evolving language capable of carrying classical traditions into new cultural and artistic territory.

Audiences will encounter a mixture of established works and contemporary creations during the festival. Classical ballet vocabulary will share space with choreography that pushes dancers toward different physical, emotional and theatrical possibilities. The result is intended to give audiences a broader understanding of the art form while demonstrating that tradition and innovation do not have to be competing forces.

The lineup also provides an opportunity to see dancers from different artistic environments. Performers connected to organizations including American Ballet Theatre, New York City Ballet, Paris Opera Ballet, Houston Ballet, Dance Theatre of Harlem and Complexions Contemporary Ballet are among those represented in the festival. Each company carries its own history and artistic identity, making their participation part of a larger conversation about the many ways ballet can be performed and interpreted.

The presence of Dance Theatre of Harlem is particularly meaningful within the larger story of Copeland’s career and the evolution of Black representation in ballet. Founded during a period when opportunities for Black dancers were severely limited, the company helped demonstrate that excellence and classical training could flourish in a Black cultural environment. Its legacy continues to influence dancers and audiences, making its connection to a festival curated by Copeland especially resonant.

The program also reaches beyond a single definition of contemporary ballet. Choreographers with different backgrounds and artistic philosophies contribute to an evening that can move from recognizable classical structures to works shaped by modern dance, theater, popular culture and new approaches to movement. That diversity reflects a generation of artists who increasingly see ballet not as a rigid vocabulary but as a foundation from which they can explore.

For New York audiences, the festival offers something that is increasingly valuable: the opportunity to experience outstanding dancers in an intimate setting. The Joyce is known for presenting dance in a theater where audiences can see movement and artistry up close. That environment can make a familiar ballet work feel newly personal while allowing experimental pieces to communicate with unusual immediacy.

Copeland’s role as curator also sends a message about the importance of artistic leadership. The people who select performers and choreography help determine which stories receive attention and which artists receive opportunities. By bringing a range of voices into the festival, Copeland is using that responsibility to broaden the conversation around ballet. Her choices can introduce audiences to artists they may not otherwise encounter while encouraging longtime ballet followers to look at the form from a different perspective.

The 2026 Joyce Ballet Festival ultimately arrives at an important moment for the art form. Ballet is carrying centuries of tradition into an era defined by changing audiences, broader representation and increasingly adventurous choreography. Copeland’s festival reflects that transition. For two weeks in August, The Joyce will become a meeting place for the familiar and the unexpected—a celebration of where ballet came from and a preview of where it may be going. And with Misty Copeland helping shape the conversation, the future of ballet promises to be as expansive as the dancers who are defining it.

Based on reporting by The Positive Community.



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