Arizona OKs $5 Million to Protect Faith Communities From Terror Attacks, Hate Crimes

Shannon Levitt, Jewish News

Over the last 18 months, Tucson’s Prince Chapel African Methodist Episcopal Church experienced a series of troubling incidents. First up was a stone through one of the church’s stained glass windows. Then a Bible and a Harry Potter book were set ablaze and tossed into the window well leading to the building’s basement. Additionally, the church and its neighbor, the Tucson Jewish Museum & Holocaust Center, had their air conditioning units vandalized and copper wire stolen.

The church’s pastor, the Rev. Gerald Richard, reported the crimes. As a former prosecutor, he believes in utilizing the criminal justice system. While he does not know the motivation behind the broken glass and the arson, “I have to take every precaution for my congregation,” he told Jewish News. Using private funds, the church put wire cages around the air conditioning units and set some basic security measures.

“There’s more to do. We live in a time of individuals using weapons to get their point across, as we can see with so many mass shootings. We will take steps to prevent that with armed security,” Richard said.

While he had to rely on personal money for the initial work, he has reason to hope the state will fund enhanced security measures for his church and others going forward, thanks to the effort of a coalition of religious and nonprofit organizations throughout the state and a bipartisan political process.

Arizona Governor Katie Hobbs signed a budget into law recently that includes $5 million in funding to secure the state’s small and mediumsized houses of worship, as well as nonprofit organizations — including Jewish organizations — at high risk of terrorist attacks and hate crimes due to their mission or beliefs.

The money will go towards deterrence and target-hardening applications such as installing security cameras, gates, and fences that make a facility harder to penetrate, security guards, and preparing for active shooter scenarios.

The Jewish community is well aware of the need for security. A Federal Bureau of Investigation (FBI) report in March found that anti-Jewish incidents increased by nearly 20% in 2021 relative to 2020, a total of more than 10,800 hate crimes — the highest number in decades. As in previous years, anti-Jewish incidents comprised the majority of the 1,590 hate crimes based on religion.

However, the cost of that security can come at a steep price. While a federal nonprofit security grant program administered by the Department of Homeland Security (DHS) already exists, it is not accessible to many small congregations or organizations.

The Department of Homeland Security reimburses costs for security enhancements and other security-related activities after the grant application is approved. Without a guarantee to recoup the costs, many communities, Jewish or otherwise, can’t afford to take the risk.

Understanding the hurdles faced by small houses of worship, Rabbi Bonnie Sharfman, spiritual leader of Congregation Kehillah; Paul Rockower, executive director for Jewish Community Relations Council of Greater Phoenix; and Rev. Katie Sexton-Wood, executive director for Arizona Faith Network, began investigating a state-based alternative. Rockower applied to the Jewish Federations of North America’s Shine a Light program.

“My father always told me, ‘If you want to make things 100% better, you have to make 100 things 1% better.’ This campaign seemed like a positive and practical way to strengthen all vulnerable communities in Arizona,” Rockower told Jewish News.

The trio engaged the help of Goodman Schwartz Public Affairs to develop and lobby for the legislation. In December, before the start of the legislative session, Stuart Goodman and his team met with the incoming Gov. Katie Hobbs’ administration and legislators to talk about the issue and test the viability of their approach.

“The work we did in December showed there was genuine support for the approach,” Goodman told Jewish News.

According to Goodman, Republican Sen. David Gowan was the right person to introduce the bill because he sits on the committee for public safety and for “his commitment to faith and his own general philosophy for improved security.”

Senate Bill (SB) 1713 passed Arizona’s Senate by a vote of 20-9, representing a supermajority of legislators and giving it momentum to get through the House Appropriations Committee with a vote of 13-1, demonstrating the broad bipartisan support that helped it become part of the budget conversation — Goodman’s overall strategy.

Metaphorically, SB 1713 served the same helpful function as rocket boosters for the space shuttle. Once the shuttle is in orbit, they fall away. “Instead of orbit, SB 1713 got the program in the budget, and the design, concept, and intent of the bill was all captured there,” Goodman said. One thing he hadn’t planned for was this year’s unique budget process. Hobbs, a Democrat, negotiated the process with Senate President Warren Petersen and House Speaker Ben Toma (both Republicans) and split up $2.5 billion in surplus money among the executive branch and each party’s caucus to spend at their discretion — provided legislators vote for the budget. Any member who voted against it would lose their spending request.

Even though the notion of an individual allocation started after the security funding legislation was already underway, Goodman’s strategy for passing it remained the same.

“The only thing that changed is that rather than competing with other members, we had to compete within Gowan’s allocation priorities,” Goodman said. Gowan had $30 million to allocate, and he committed $5 million to the security grant program.

“We got great votes, support, and did our work with the governor’s office to make sure they were on board. But the reality is a lesser bill sponsor who may have had other commitments or wasn’t as reliable might not have got this done. When Gowan commits, he commits. I’m not surprised how it played out,” Goodman said.

“Individuals seeking the comfort of a religious service should have the confidence of knowing they are in a safe environment,” Gowan said regarding his decision to fund the program fully.

Sharfman and Sexton-Wood spoke to those concerns in their Senate testimony. Sharfman told senators that the government is responsible for protecting its citizens and their rights, and “one of our most cherished rights is to practice our religion.” Sexton-Wood spoke of needing to lock the front door of churches before stepping into the pulpit and then still keeping one eye on it.

Pastor Aubrey Barnwell of First New Life Church in Phoenix, a predominantly African American church, knows what it is to feel uneasy in his church. Not long after a 2015 mass shooting in a Charleston, South Carolina church left nine African American parishioners dead, a white man came to his service. The man, who came only to worship, was a stranger to the church, and everyone was on edge.

“You want to be welcoming, but you never know,” Barnwell told Jewish News.

His church is located on 19 th Ave., a busy ...continued on p30 thoroughfare. It has been the target of thieves, vandals, and aggressive proselytism from groups espousing radical theologies, which has been overwhelming and frightening for many church members. Barnwell wants to use the funding to install a security camera system to keep an eye on the many events the church hosts, especially the youth events.

Barnwell is also chairman of the African American Christian Clergy Coalition, which includes nearly 130 churches across Maricopa County, all of which “could benefit tremendously” from the new program, he said.

The plan will allot one million dollars a year in grants of up to $100,000 to houses of worship and nonprofits for the next five years or less if the demand is great enough. Goodman, a member of Temple Chai in Phoenix, is proud of his part in getting the program funded. If it is successful and embraced broadly, he sees a need to have a conversation again in a couple of years about allocating additional money.

“You create the program and momentum and get a following. Nothing is easy, but the hardest part is initially creating the concept. If it’s successful, it’s easier to justify a second round of funding,” Goodman said.

Lynn Davis, director of the Jewish Community Relations Council in southern Arizona and whose office in the Tucson Jewish Museum makes her Richard’s neighbor, appreciates the interfaith nature of the program.

“Working in the Jewish community, we have a lot of these conversations from a Jewish communal lens about antisemitism and hatebased violence, but it’s important to realize that security is a community-wide concern,” she said.

Mission Kenya 2023 March 9-22

Rev. Dr. Rodrecus M. Johnson, Jr. and Rev. Dr. Melvin D. Wilson, Jr.

Richard reached out to his trustees after the budget passed and told them, “I want to get together with our Jewish neighbors and see how we can collaborate on both our properties.” He wants to work with other houses of worship in the area to make the neighborhood safer overall. “The people who live in the neighborhood will be happy. The whole concept is one of community,” he said.

Rockower, who could not be happier about the program’s passage, agreed with Davis and Richard.

“The rising tide of security raises all boats. It’s clear that houses of worship having security benefits all faith communities,” he said. Reprinted with permission.

Due to my younger children, I have gotten accustomed to the music and phrase “a whole new world.” Despite the slightly different conditions, the idea still holds true for our mission trip to Kenya. It is simple to become paralyzed by worry about the “what ifs” as we undergo sh ots, pills, immunizations, and CPR training as we prepare for Kenya—however, a call for missional transformation needed to be answered. After months of preparation, Anderson Chapel-Killeen, along with the pastor and first lady of Bethel-San Antonio, embarked upon a life-changing mission trip to Nakuru, Kenya. Despite the delays and detours (in Paris and the island of Mauritius), we made it to our destination with a warm Kenyan welcome from Presiding Elder Moses Achola and the Kenyan ministerial delegation.

In the cities of Nakuru and Eldoret, the Mission Team was able to provide inspiration and snacks to 1,200 students at Flamingo Secondary School, lunch and inspiration to over 1,000 students at Kenyatta Secondary School, groceries (compliments of Bethel-San Antonio) to over 70 people during a noon-day revival, and groceries to over 60 people, summoned to Bethel-Eldoret (the Rev. Priscah Onyango)—the Rev. Dr. Melvin Wilson, Jr., Sis. Brooke Wilson, the Rev. Dr. Rodrecus M. Johnson, Jr., the Rev. Ayonna D. Johnson, and Master Rodrecus M. Johnson III (13 years of age) delivered messages throughout the week (to include a women’s conference, 2-Day Ministerial Institute, 2-Night Revival, food giveaways, and two Nakuru secondary schools). Although the need was so great, the gratitude expressed for the simplest of items was unmatched and easy to obtain.

Ministry, from its very basic points, is similar despite locale, admiration to the almighty, outreach to the oppressed, and evangelical means to capture the lost. But however similar, the flavor added was unique, beginning with unparalleled worship and uninhibited praise. If the distance people traveled was not impressive, people traveling by foot into a standing-room-only facility while others stood outside the windows just to hear the WORD, even in the rain, was extraordinary. The Mission Te am was undoubtedly transformed with every worship encounter and personal interact ion with school administrators, students, preachers, and residents.

This trip changed our perception of ministry forever, from being comfortable at a traffic stop by the local police to a now-rai sed expectation of praise and worship! ❏ ❏ ❏

Mt. Hermon, Ft. Lauderdale Burns Mortgage and Holds Groundbreaking for Apartment Development

TCR Staff

On April 30, Mount Hermon African Methodist Episcopal Church in Fort Lauderdale, Florida celebrated two momentous events in the life of the congregation. First, the church formally retired its Family Life Center mortgage and second, they held the groundbreaking for the new Mount Hermon Apartments affordable senior housing facility. The congregation, AME clergy from across the 11 th District, and members of the community were on hand to celebrate this joyous occasion.

Mt. Hermon’s pastor, the Rev. Trae Green, presided over the worship service welcoming participation from Presiding Elders Vincent Mitchell, Willie Cook, and Henry Green III. Trustees and stewards from Mt. Hermon read the various parts of the mortgage burning and groundbreaking liturgies throughout the service. Bishop Frank Madison Reid III, presiding prelate of the 11 th Episcopal District, delivered the message, “Victory Starts Here: Taking Care of Business” (Luke 19:11-27). He implored the congregation to focus on financial freedom and faith drawing from the example of the Free African Society. The service reached its apex with the burning of the mortgage papers in the presence of the congregation. Special honor was given to Presiding Elder Green who as the immediate past pastor of the church negotiated the final terms to pay off the mortgage as well as the deal for the new housing facility. After the service, the congregation immediately proceeded to the groundbreaking of the Mt. Hermon Apartments. Operated jointly with the Housing Trust Group (HTG),the new seven-story property will offer one and two-bedroom units reserved for income qualifying residents 62 and older. The property is financed with a mix of public financing, bank loans, and grants and is slated to open in 2024. It is estimated that the development will have a $39 million dollar economic ...continued on p32 impact in the church’s community.

Reflecting on the day, the Rev. Green commented, “Today was proof that every crisis has an expiration date; we must continue in all things

Transitions

A TRIBUTE TO REV. JOHN Q. OWENS

Rev. Damon Mitchell, 4th Episcopal District

I lost one of my heroes, Reverend JohnQ.Owens.He wasmypastorfor 20 years, in my formativeyears.Hepushedmeto start a choir when I couldn’t play piano, so he volunteered to pay for my piano lessons. He found out I wantedto bowl and gave me a bowling ball. He taught me by word and action to be professional. Most importantly, he taught me the Word of God. I was a child and learned things like the doctrines of salvation, different translations, some Greek, exegesis, types, and anti-types. I was definitely a nerd. He and his wife, Doctor Dorothy, launched ministries that still exist today, including an organization of

REV. DR. JOHN Q. OWENS (1926-2023)

to trust in God. Bishop Reid gave us a word for the ages at today’s groundbreaking and mortgage burning celebration—T. C. B. Take Care of Business. If we do that God will take care of us.” ❏ ❏ ❏ the African Methodist Episcopal Church that supports clergy families and, locally, a non-profit (MAPO) that supports shelters and raises money for scholarships. Just in case you didn’t know, all those Christmas concert fundraisers for scholarships…his idea. “Use your gift to help others.” He always did that.

I took his picture at his 97 th birthday party. Regularly, he called me son and loved on me. I called him pop and loved him back. He was a brilliant thinker. Who loves to worship! I loved to see such a multifaceted man be so down to earth. I loved watching him take over my uncle’s solo a few times. Lol. So many precious memories. So much impact. Sooo many laughs.

Pop, you fought a good fight, kept the faith, and finished your race. Sixty-three years of marriage, 46 years of pastoring. Several sons and daughters in ministry! Your legacy is strong, and your fruit remains! Job well done. Man of God. Job well done. Enjoy your rest, reverend!

The Reverend Dr. John Q. Owens was born on March 6, 1926. For a young man who had no interest in being a minister, a World War II Veteran of the United States Army, whose intention was to re-enlist, active in the Pentecostal faith, pastored Bethel African Methodist Episcopal Church Madison, Illinois for over 20 years must have been the work of God. Until the Rev. Owens’ retirement, many members born into the church only knew of one pastor. A long-running tenure of 20 years at one church was almost unheard of in the itinerary of the AME Church.

Before the appointment to Bethel, the Rev. Owens and his wife Dorothy served a combined 20 years at three other churches. He is a prolific preacherteacher and became a Connectional officer in the AME Church.

The Rev. Dr. John Q. Owens’ Social Action director/consultant tenure began immediately following the transitioning of Dr. Leroy Nesbit in South Africa. Attending the General Board Meeting as a member for 16 years in Birmingham, Alabama, Dr. John Owens was approached then by the church secretary, Dr. Richard Allen Chappelle, to serve as the interim Social Action d irector/consultant, several bishops approved, the late Bishops John H.Adams, Vinton R. Anderson, Howard Thomas Primm; a motion was made by the late Bishop Frank Madison Reid II, and several seconded the motion. Dr. Owens served faithfully with his spouse, Dr. Dorothy with perfect attendance over 21 years. Serving on the Connectional level, pastored over

DR. SYLVIA ROSS TALBOT

forty Years and retired under Bishop John R. Bryant (retired) from Bethel AME Church, Madison, Illinois.

Dr. Owens died on April 25, 2023. He is survived by his wife of over 63 years, Dr. Dorothy Owens; his son Senior Elder Kevin K. Owens and a host of other family members, including Gina Owens, Kevin K. Owens II, Kerminth Owens, Dr. Mary Owens, Justin Owens, Dr. Quincy Owens, Renarford Owens (Bish), Anna Owens-Sumner, David Owens, Linda Owens, Niyoni Owens, Kevin Owens, Melinda Owens, Dr. Phillip Owens, Mrs. Phillip Owens, Jean Owens, Violet Owens, Pat Owens, Latono Owens-Moore, Donna OwensRenfro, Jay Owens, Cheryl Owens, Betty Jo Owens-Morrison, Gloria Owens, and Jeanne Owens.

Dr. Sylvia Ross Talbot was married to the Late Bishop Frederick Hilborn Talbot, 90 th elected and consecrated Bishop of the African Methodist Episcopal Church. A native of St. Croix, Virgin Islands, she was educated at the following institutions: Inter-American University of Puerto Rico, Bachelor of Science in Biology summa cum laude, 1955; Yale University, Master of Science in Public

Health, 1957; Teachers College, Columbia University, a Doctorate in Health Education, 1969. She was the first spouse of an AME bishop with an earned doctorate.

Dr. Talbot led regional, national, and international religious organizations, including the Continuation Committee, the Caribbean Conference of Churches, and the Christian Medical Commission of the World Council of Churches. She was the first African American woman elected as vice moderator of the Central Committee of the World Council of Churches and the first African Methodist elected as the national president of Church Women United/USA.

She had a rich and varied work experience in community health in the United States and Guyana. Dr. Talbot was appointed minister of health in Guyana, heading a government department responsible for the country’s hospitals, pharmacies, and public health service and becoming the chief spokesperson and advocate for public health in Parliament. Later, she was appointed a delegate to the United Nations General Assembly from Guyana. For seven years, she worked with her husband in his diplomatic career, accompanying him on his tours as permanent representative to the United Nations and later ambassador to the United States and Canada, then to several nations in the Caribbean.

Other experiences include World Bank consultant in School Health to the government of Trinidad and Tobago, organizer/executive director of a non-profit interfaith disaster relief organization in St. Croix, Virgin Islands; vice-chair, Board of Trustees, University of the Virgin Islands; advocate for abused women in St. Croix; Board member, Girl Scout Council of Cumberland Valley, Tennessee.

Her service to the AME Church spanned all levels, including organist, Sunday school teacher, conference branch president of the Women’s Missionary Society, and Episcopal district director of the Young People’s ...continued on p33

Division. Later, as the spouse of a bishop, she undertook responsibility for supervising women’s, youth, and children’s work in the districts to which the spouse was assigned. Over 32 years, she served in the 16 th district (the Caribbean; South America, Europe); 6 th (Georgia); 12 th (Arkansas and Oklahoma), and 13 th (Kentucky and Tennessee).

She inspired and guided women and young people to address health, education, poverty, and sexism issues. During her presidency of Church Women United, she succeeded in having them adopt poverty as a fiveyear imperative for the program. She worked continuously in leadership development. She was recognized for innovative programming.

Special section on Reproductive Justice

Dr. Talbot traveled to many countries in North and South America, Africa, Asia, Europe, and the Caribbean. In addition, she authored several books, including her autobiography, Finding My Voice.

Awards and citations include:

“Essence Woman,” ESSENCEMagazine , 1972

“Legend of Our Times,” ESSENCE Magazine , 1990

Listed in “Profiles of Outstanding Virgin Islanders”

“Churchwoman of the Year,” Religious Heritage of America, 1989

“International Citizen of the Year,” Alpha Kappa Alpha, 1990

Listed among “25 Most Prominent Men and Women in the Virgin Islands”

Dr. Talbot died on May 15, 2023, in Nashville, Tennessee. ❏ ❏

Editor’s Note: On June 24, 2022, the United States Supreme Court decided in Dobbs v. Jackson Women’s Health Organization to return abortion policy to the states reversing the national policy articulated in Roe v. Wade.

In the wake of this decision, legislation to restrict and/or ban abortion and other reproductive care was advanced in various s tates. In this special sectionwe look at how the Dobbs decision has uniquely impacted African American women with a selection of submissions from various perspectives.

Anarcha, Lucy, and Betsey – The Black Woman’s Fight for Reproductive Justice

Ms. Stephanie Burks, 8th Episcopal District

Anarcha, Lucy, and Betsey—let us remember these names.

These women were enslaved on plantations in Montgomery, Alabama, in the 1840s. They were subjected to medical experiments by J. Marion Sims, often recognized as a pioneer in the field of gynecology. Tragically, their suffering and that of others served as the basis for Sims’ medical advancements, and he conducted each experiment without providing any form of anesthesia. These women had no control over their bodies. These injustices still exist today, a disturbing reminder that the more things change, the more they stay the same.

Nearly a year ago, the Jackson Women’s Health Clinic, the only licensed abortion facility in Mississippi, shut its doors. Commonly referred to as the “Pink House,” this establishment stood at the center of the battle for reproductive justice, and Mississippi became the focus, drawing worldwide attention.

On June 24, 2022, the Supreme Court of the United States (SCOTUS) delivered its decision in the case of Dobbs v. Jackson Women’s Health Organization, overturning the constitutional right to abortion. This 5-4 ruling overturned the landmark cases of Roe v. Wade (1973) and Planned Parenthood of Southeastern Pa. v. Casey (1992), transferring the authority to regulate abortion to individual states.

Subsequently, on July 7, 2022, a Mississippi “trigger law” passed, imposing a comprehensive ban on all abortions, except when the pregnant person’s life is at risk or in cases of rape or incest.

Currently, 14 states have enacted abortion bans, some of which do not provide exceptions for rape or incest and even criminalize abortion providers and individuals seeking the procedure. This issue of reproductive bodily autonomy is deeply entangled with racial justice, as it disproportionately affects women belonging to black and brown communities.

The implications go beyond abortion.

Recent data from the Mississippi Maternal Report, published earlier this year, reveals a staggering increase in maternal health disparities, with black women experiencing four times higher rates of maternal death than white women, who, in contrast, have seen a decline. These statistics rank among the worst in the nation. Denying bodily autonomy is not unfamiliar to women of color, particularly black women. Mississippi, in particular, has consistently opposed federal efforts to expand healthcare access

What Is Reproductive Justice? Why You Should Care

Rev. Brandee Mimitzraeim

Can we be honest?

The history of the fight for abortion access in America is rooted and steeped in anti-blackness. When we are honest, we can acknowledge that Planned Parenthood’s forced sterilizations of black women – that continued well into the 1990s – did long-term harm and had a reverberating impact on black communities. When we are honest, we can acknowledge that the Pro-Choice Movement of the mid-to late-twentieth century was centered around white women’s needs and stories. When we are honest, we can admit that this history makes us uncomfortable with white women and men coming into our communities and talking about the “right to choose.” When we are honest, we can admit that those same white women and men seem to care a whole lot about what happens in the uterus but seem to be absent when Black children are murdered by police and are typically silent about the school-toprison pipeline and food deserts, and voting rights. When we are for those facing poverty, resulting in the closure of hospitals in several critically underserved areas within the state. These closures further worsen the healthcare crisis, disproportionately affecting women and children. honest, we can admit that we are not only watching the increase in black women dying during and after childbirth but also watching ...continued on p34 our sisters, nieces, and granddaughters receive shoddy care from an implicitly biased healthcare system that costs too much.

When a woman cannot choose how or if she gives birth, it has social and economic consequences. Additionally, it affects the environment in which children are born. These decisions affect us all, and it is crucial that we advocate for all of our citizens and not ignore seemingly distant situations. Recognizing the interconnectedness of these issues is essential in creating a society that prioritizes equal access to resources for all individuals.

We can honestly admit that the concerns of the Pro-Choice Movement do not seem to align with our own – whether we, ourselves, agree that abortion access is between a woman and God or not. Because we are honest, we know that the issues facing black communities are legion – they are a multitude, intertwined, and insidious. Our honesty means we cannot afford to be single-issue voters, single-issue Christians, or have a myopic focus on one issue at the expense of all others.

This honesty, this level of critique, is not new to us as African Methodist Episcopal Church members. When, in 1994, black women scholars and activists gathered in Chicago to strategize for the many issues facing our community, the AME Church was there. The Rev. Dr. Toni Bond, who, in her words, “grew up AME, it’s still in me,” was one of the women at that symposium. The Reproductive Justice Framework emerged from that gathering, a theo-ethical approach to engaging reproductive health. The framework is rooted in human rights and includes three principles: the right to have children, the right not to have children, and the right to nurture the children we have in a safe and healthy environment.

Within these three principles is the inherent theological assumption that the lives and experiences of black people matter to God. Reproductive justice posits that the oppression and injustices endured by our ancestors (and us) are evil and must be resisted, that reproductive oppression is one of the ways that evil manifests, and that the evil is passed down through generations through health care systems, school systems, prison systems, and even within our reproductive systems. Reproductive justice maintains that it is insufficient to focus on whose hands are on whose uterus when cops have their hands around the necks of Black children. Reproductive justice is as concerned about access to reproductive health care – abortion and prenatal care alike – as it is about safe schools, safe streets, and healthy food for Black children.

For us. By us. About us.

In June of 2022, the Supreme Court handed down a decision in the Dobbs v. Jackson Women’s Health Organization. This “Dobbs Decision” overturned the 1973 Roe v. Wade decision that legalized abortions. But the majority decision did so much more. Dobbs declared that the 14 th Amendment does not grant the right to “liberty” and that states have the power over “intimate and personal choices” and may limit the ability to choose as they see fit. In the wake of the Dobbs decision, Supreme Justice Clarence Thomas made it quite clear that this was the start of unraveling the last 50 years of civil rights and justice progress in the United States. It was bigger than abortion access.

Honestly, it has always been bigger than abortion access for black people.

Honestly, we have all been impacted by reproductive oppression. The systemic oppression upon which America was founded and continues to thrive revolves around the control and manipulation of black bodies. From the use of enslaved black men as “studs” and enslaved black women as “breeders” during slavery to the grotesque experiments – including dismemberment and “ownership” of even our DNA – that founded modern medicine, our bodies and reproductive systems were someone else’s to use, someone else’s to control. We had no say in if we would have children. And Jim Crow, redlining, and ecological racism made raising our children in safe and healthy