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Here are an article and a study about Asian Americans' relationship to Black Lives Matter and racial relationship between Asian Americans and Black Americans.


A Letter From Young Asian-Americans To Their Families About Black Lives Matter


For Xu, and other younger Asian-Americans who have shown support for the Black Lives Matter movement and anti-police brutality causes, this was disturbing. "To me, clearly justice is about getting justice for these black families," Xu says. "Not about making sure that Asian people have the same privilege as white people."

Complicity and Resistance: Asian American Body Politics in Black Lives Matter

Warning: It's long.


In the midst of the controversy, nonetheless, the most pressing issue is not to debate the accurate or authentic representation of Asian Americanness, but to return to the demand that the BLM movement calls for in the first place, that is, to reclaim what a livable life is. When one speaks of the value of a life, it is impossible to generalize all bodies across the divergent material and political conditions. Instead, one must realize the politics in body not in abstract terms but in their material manifestations. To denounce the political possibility of Asian Americanness is thus not to turn back to the dualist paradigm of Black-white racial antagonism, or to speak for the Other as the ideal, deserving racial subject. Rather, it is critical to challenge the moral and political legitimacy granted through Asian Americanness and to expand the narrow tunnel of survival that has become increasingly restricted by intensified racial profiling and surveillance. As an Asian for Black Lives activist said at Gurley’s vigil, “We must remain vigilant and not let systems divide our communities in what is right—valuing life. At the end of the day, it is about valuing life—Black lives—and finding humanity.” In recognizing our shared vulnerability to white supremacy and the unstable structures of privileges based on race, we can move forward from a racial politics and a national futurity that make life livable only for some and unlivable for the rest.
 

George Floyd, a Central Park 911 Call, and All the Places Without Cameras


Do not be deceived; we need to care for each other today more than ever. So even as I pray for the family of George Floyd and I use my voice to call for justice, I pray for you and for us—that we would use whatever God has given us for the good of those around us who are victims of marginalization and victimization and prejudice on a daily basis.

The Revolution Will Not Be Videoed


In 1973, Gil Scott-Heron wrote “The Revolution Will Not Be Televised,” indicting white apathy. He described how some Americans delighted in the mundane and trivial that flashed on the television screen while injustice demanded a revolution. Now people are watching their screens, seeing the violent acts as well as the protests in response, but then going back to business as usual. We need a revolution.

Letter From a Quarantined Home: Expressing Disappointment with Some of My White Brothers and Sisters in Christ


Yet, men and women of color are expected to wait for a system to dole out justice that has served them a cold dish of injustice for centuries. Without civil disobedience, Black men and women would remain completely disenfranchised, devalued, and devoid of hope. Even today, we remain disenfranchised through voter suppression efforts, lack of true re-entry reform for convicted felons who cannot vote, and economic and social policies that continue to ravage Black communities.
 
  • Aaron Lam
  • May 30, 2020
  • 1 min read

The Jewish Chronicle - Ezekiel's Shavuot mystery tour:


But compare this with the Torah’s account of the revelation on Sinai, a unique and unprecedented event. The Torah may be God’s greatest gift to the Jewish people but it is not followed with any grand celebration. There is no verse that says — unlike Solomon, after he dedicated the Temple —“And Moses made a great feast for the people”. The Bible does not even dedicate Shavuot to this epiphany. It is the rabbis who transformed an agricultural thanksgiving festival into a commemoration of the receipt of the Torah.
 
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