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Oakland Post

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Debra King-Cooper, a beloved mother, grandmother, queen, sister, church member, caregiver, and matriarch, transitioned peacefully on May 20 surrounded by family and love in the comfort of her home. To her children, she was royalty, grace, strength, and unconditional love embodied.

Debra Diane Edgar was born on May 28, 1952, in San Francisco, California, to Charles Edgar Sr. and Mamie Arthur Edgar. She was raised alongside her younger brother, Charles Edgar Jr., affectionately known as “Little Brother” or “Lil Bruh.” She also shared close bonds with her older siblings Carol Edgar-Lang, Maryann Edgar Calloway, and Lonnie Lewis Sr.

A proud product of San Francisco’s historic Fillmore District, Debra attended Andrew Jackson Elementary School, where she met her lifelong best friend and adopted sister, Lynn Green, in the fifth grade. She later attended Robert Louis Stevenson Elementary School, Roosevelt Junior High School and Thomas Jefferson High School.

Debra’s mother transitioned when she was only 17 years old, and her father transitioned when she was 23. Despite these profound losses, Debra remained grounded through the love and support of extended family and lifelong family friends,

In 1971, she married Harold King. On Sept. 24, 1972, they welcomed their first son, Dajuan Artese King, affectionately called “Pop” or “Poppa.” On Aug. 5, 1976, they welcomed their second son, Dante Dupree King, affectionately called “Tay” or “Taboocoo the Baby.”

After her divorce in 1982, Debra assumed full responsibility for raising her sons.

She supported Dajuan’s passion for football by purchasing sports equipment and attending games faithfully. She supported Dante’s love of music by enrolling him in the San Francisco Boys Choir, Oakland Boys Choir, and the Castlemont Castleers.

Professionally, Debra built an exceptional career. She worked at Blue Shield of California from 1973 until 1994, earning multiple promotions.

She later joined the Oakland Unified School District, initially in a temporary role before being promoted into management within the Labor Relations Department. She retired from OUSD in 2015 after years of distinguished service. During her years at OUSD, she built meaningful friendships with her colleagues.

Faith was central to Debra’s life. During the 1980s, following personal hardship, she joined Love Center Church under the leadership of Bishop Walter Hawkins, where she brought her children regularly. She later became a member of Triumphant: A Church Without Walls Ministries under Pastor Dr. Larry Short, who became a beloved spiritual mentor.

After Triumphant closed in 1992, Debra joined Cosmopolitan Baptist Church in Oakland under the leadership of Pastor Larry Ashley, where she remained for the rest of her life.

At Cosmopolitan, she worked in numerous ministries. She served on the usher board, sang in the choir, participated in the AIDS ministry during the height of the HIV/AIDS epidemic, helped feed and support unhoused community members, and mentored and supported a group of young girls.

After retirement, she cared for older adults in her church community, driving them to appointments, cleaning their homes, managing finances, preparing meals, and helping families navigate funeral arrangements after loved ones transitioned.

Even while battling Stage 4 cancer herself, she continued caring for others.

Debra was preceded in death by her parents, Charles Edgar Sr. and Mamie Arthur Edgar; her brothers, Lonnie Lewis Sr. and Charles Edgar Jr.; her sisters, Maryann Edgar Calloway and Victoria Stephenson Knight; and her adopted mother, Clara Oliver.

She leaves to cherish her memory her beloved sons, Dajuan King and Dante King; grandson, Tiyler Dajuan Artese King; sister, Carol Edgar-Lang; goddaughters Monique Belle and Ricketa Matthews Jones (Leonard); daughter-in-love Quiona Sullivan; son-in-love Marcel Walker; sister-in-law Delores Lewis; adopted sisters and lifelong friends Lynn Green, Barbara Stephenson Hill, and Sarah Fine; a host of nieces, nephews, cousins, great-nieces, great-nephews, extended family members, her church family and dear friends.

bpusa-syndication

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The Black Alliance for Just Immigration (BAJI) condemns the continued gutting of the Voting Rights Act (VRA) and the broader assault on Black political power unfolding across the United States.

Black immigrants in the United States — whether citizens or not — share a common condition with Black Americans. Our ability to access housing, healthcare, education, labor protections, safety, and political representation is deeply tied to the political power of Black communities in this country.

When Black communities lose political power, all Black people across the diaspora become more vulnerable to displacement, criminalization, disenfranchisement, and state violence.

The U.S. cannot claim to be a multiracial democracy while systematically dismantling Black political representation and participation. An attack on Black voting power is an attack on all Black people across the diaspora and on the very possibility of a just democracy.

Voting is more than a civic exercise. Voting is about representation, access to resources, and the ability of communities to shape policies that determine whether we survive, thrive, or are left vulnerable to harm. It is both a right and an expectation of participation in public life.

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For generations, however, Black people in the United States were systematically excluded from that right through both legal and extralegal violence — especially across the Deep South. The Voting Rights Act (VRA) of 1965 was won through bloodshed, sacrifice, organizing, and mass resistance led by Black communities demanding full participation in democracy.

The VRA sought to remedy generations of racial exclusion by requiring states with histories of racist voter suppression to receive federal approval before changing election laws or voting procedures, a process known as preclearance. Section 2 of the VRA also created protections to ensure that Black voters and other historically marginalized communities could elect candidates who would represent their interests.

Historically, white conservative forces have sought to suppress Black political participation because Black communities have consistently organized, voted, and fought for policies rooted in justice, equity, and collective survival.

For more than a decade, the Supreme Court has steadily dismantled the VRA protections.

In 2013, the Court’s Shelby v. Holder decision removed the federal preclearance requirement, opening the floodgates for states to pass voter suppression laws and redraw districts designed to dilute Black political power.

On April 29, the Supreme Court ruled that Louisiana’s congressional map was unconstitutional because it included two majority-Black districts. In a state where more than one-third of the population is Black, the Court has effectively declared that Black political representation itself is suspect.

This is not simply about maps or district lines. Gerrymandering is one tactic in a much larger project to weaken Black political power, undermine multiracial democracy, and consolidate power away from working-class communities and communities of color.

What the Supreme Court has done is allow racial gerrymandering to exclude Black people from political power, while the effort to ensure Black communities have representation is now considered unconstitutional. Gutting of the VRA is simply the latest chapter in a long history of efforts to silence Black voices and roll back the gains of the Civil Rights Movement.

At the same time, the rise of authoritarian, xenophobic politics under Pres. Donald Trump and the broader far right seeks to codify anti-Blackness, anti-immigrant policies, attacks on women, LGBTQ+ communities, and other marginalized groups into law. These attacks are interconnected.

“The United States cannot claim to be a multiracial democracy while systematically dismantling Black political power,” said Nana Gyamfi, executive director of BAJI. “Black immigrants understand that our conditions are tied to the conditions of Black Americans; together then, together now. When Black communities lose political power, all Black people become more vulnerable to displacement, criminalization, disenfranchisement, and state violence. Protecting Black voting rights is not just about elections. It is about protecting the possibility of collective freedom and self-determination for our communities.”

BAJI remains committed to defending Black political power, strengthening Black migrant civic participation, and building a future rooted in Black freedom, dignity, and collective liberation.

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