Category: Family

suspensionIn Dothan, Alabama, school officials are meeting to make changes to the Dothan City Schools suspension policies because of disparities between the rates of suspensions between black and white students. Across the American South, these suspension disparities are among the greatest. The terms for how students are punished are largely subjective, and this punishment increasingly falls harder on minority students compared to their white counterparts. An August 2015 report published by the University of Pennsylvania highlighted some of the disparities in punishment and brought to light some of the disproportionate impact these harsh discipline policies have on black students in the Southern states in particular.

The report found that across the country in one academic year there were 1.2 million black students suspended from K-12 schools. More than half of these suspensions occurred in Southern states (55 percent). Southern school districts also accounted for half of the expulsions of black students in the nation. Overall black students were punished at disproportionately high levels across Southern school districts. In 84 school districts black students accounted for 100 percent of all suspensions, and in 181 districts black students accounted for 100 percent of expulsions. Those numbers only represent the districts where all of the harsh discipline was entirely directed at black students — in hundreds of other districts punishment was directed towards black students 50 or 75 percent of the time.
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Evangelicalism historically has always been embroiled in political and social movements in the West. Because of the effective reach church leaders have in reaching the masses in past history, politicians take particular interest in the church during political campaigns. Donald Trump’s new found interest in evangelicalism, then, makes historical sense. Winning over evangelicals could translate into votes. In fact, in the post-Nixon era evangelicals were very useful tools in the growth of the GOP as some Christian leaders unintentionally sold out the mission of the church to win a “culture war.”

In the wake of the 1973 Roe v. Wade decision, evangelical figures like Harold O. J. Brown, Francis Schaeffer, and C. Everett Koop, joined forces in the mid-1970s to call evangelicals to fight against the proliferation of abortion. Matthew Miller does a wonderful job of explaining how these men woke evangelicals up to an issue that Catholics were already fighting against.

In 1975, Brown and Koop launched The Christian Action Council which became the first major evangelical lobbying organization on Capitol Hill. In 1976, Francis Schaeffer’s film and lecture tour, How Shall We Then Live, served to awaken many evangelicals to the decline of Western culture on issues like abortion, materialism, secularism, the influence of evolution in public schools, the increasing coercion of government power, and so on.

Under the leadership of Brown, Schaeffer, and Koop, evangelicals officially launched their first offensive in the culture war as the pro-life movement recruited more crusaders. In the years that followed, the second generation of evangelical culture warriors were deployed. Pat Robertson, Jerry Falwell, D. James Kennedy, James Dobson, and so on, established a solid pro-life movement. These leaders would be key figures in the formation of The Moral Majority movement of the 1980s which enlisted Christians in the culture war for traditional family values, abortion, prayer in schools, among others.
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The current debate surrounding overcriminalization and juvenile incarceration is often centered around the male prison population. The debate increasingly overlooks the problems that face young girls caught in the prison pipeline to juvenile detention. New data in the past several years has shown that the prison pipeline for girls often includes a pattern of sexual abuse that is not present in cases involving male delinquents.

A 2015 report published by Georgetown Law’s Center on Poverty and Inequality found that girls in juvenile detention have a high likelihood of being sexual and physical abuse victims. The reports summarizes new data on the ‘abuse to prison pipeline’ present in the female juvenile justice system. The report found that there is systemic criminalization of victimized girls, often disproportionately girls from minority populations.

Sexual violence against girls is a modern American tragedy, and this sexual abuse is a primary predictor today of a girl’s entrance into a juvenile detention center. Girls that were victims of sex trafficking are often arrested on prostitution charges and put in detention centers to be punished instead of being helped to overcome the trauma of the sex trafficking industry. Ethnic minority girls are increasingly being incarcerated as a result.
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Blog author: abradley
Wednesday, June 29, 2016
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juvenile_500x279In early June 2016, Matthew Bergman, 15, allegedly admitted to police that he killed his aunt and stabbed his mother in Davidson County, Tennessee near Nashville. When teens commit crimes in the suburbs or in urban areas, experts are ambivalent about what to with them because of the long-term consequences of youth incarceration. Low income communities get hit the hardest.

Since the 1980s juvenile incarceration rates have increased steadily creating a phenomenon often referred to as the “school-to-prison pipeline.” There are many reasons for the increased numbers of incarcerated youths and there are often implications for juvenile delinquents as they become adults. It is no secret that those imprisoned in their teens have a higher likelihood of spending time in prison at some later point in their lives. The Kirwan Institute at Ohio State University published an article titled “The Devastating, Long-Lasting Costs of Juvenile Incarceration” examined the long-lasting effects of juvenile imprisonment and the problems surrounding the current system.
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“It doesn’t matter how talented, how anointed, how gifted, how passionate, or how willing you are if you’re not fit to do the things that God has called you to do.” –Candace Payne

chewbacca momCandace Payne, now widely known as “Chewbacca Mom,” became an internet sensation thanks to a spontaneous video in which she joyfully donned a toy mask of the beloved Wookiee.

Having now broken multiple records for online views, Candace is now appearing on talk shows and at media venues across the nation, spreading her contagious joy to everyone she encounters (including Chewbacca himself).

For some, this newfound voice would be the beginning of what we commonly call influence or platform or brand. But for Candace, a 37-year-old stay-at-home mom and worship leader, her calling and influence began long ago, starting as a teenager, and proceeding with faithfulness to God in her daily life.

“When I was 16, I had a vision and dream from the Lord about my future about being used for His glory,” she said in an interview at a Regional Fine Arts Festival. “…That dream has never left my heart, nor my mind, nor the way that I walk and follow Jesus.” (more…)

Leighblackall-76202405Andrew Biggs of AEI has a piece up today at Forbes addressing the gender pay gap and provides a neat solution: “forbid women from staying at home with their children.” As Biggs points out, such a policy would address perhaps the greatest root cause of gender pay inequality: varied work experience attributable to choices women make. “Most mothers who stay at home or work only part-time are doing what they wish to do and what they view as best for their kids,” writes Biggs. This results in gaps in pay when those women re-enter the work force or increase their labor participation.

Biggs’ proposal to “make staying at home with kids illegal, just like child labor is illegal” would have another benefit favored by many: it would be a boon to GDP. As I point out in a review essay in the latest issue of Christian Scholar’s Review, the work that stay-at-home parents do is not counted toward GDP. When those parents pay someone to take care of their children as part of a business transaction, however, as in the case of day care centers, then that exchange does count towards GDP.

My piece, “Affluence Agonistes–A Review Essay,” takes a look at the book The Poverty of Nations by Wayne Grudem and Barry Asmus, in addition to a couple of other recent publications. The CSR essay expands upon a review of the Grudem/Asmus book I wrote for Public Discourse, “Life to the Full: The Dangers of Material Wealth and Spiritual Poverty.” As Grudem and Asmus put it simply, to combat poverty “the goal must be to increase a nation’s GDP.”

So not only are stay-at-home moms a major source of wage inequality, they are also “a drag on GDP.” As one press report put it, “With female participation stagnating, potential growth isn’t rising as quickly.”

Biggs’ proposal to ban stay-at-home mothers should logically be embraced by both anti-gender inequality progressives as well as GDP growth fundamentalists. As I argue in the essay, “If a nation were to pursue GDP growth as its highest goal, it would probably institute policies and incentives to induce women to work outside the home and professionalize child care. GDP incentivizes specialization and the division of labor, since such transactions are the only things taken into account.”

But the Grove City College economist Shawn Ritenour rightly concludes, “We ought not give into the temptation that all of human welfare is encapsulated in GDP.” Another way of putting it is that men, women, and children do not “live on GDP per capita alone.”

Update: For those readers who might not bother to read Biggs’ piece, he does not (and neither do I, for that matter) actually advocate for this policy.

Pope Francis blesses a child in St. Peter's Square after celebrating Palm Sunday Mass at the Vatican March 24. (CNS photo/Paul Haring) (March 25, 2013) See POPE-PALM March 25, 2013.

“What the pope has brought forth is honest, timely and sensitive,” writes Rev. Robert A. Sirico, co-founder and president of the Acton Institute. “Amoris Laetitia explores some complicated pastoral situations that any confessor will know all too well: challenges of how weak and fallen people can authentically live the faith.”

In the Detroit News, Rev. Sirico discusses Pope Francis’s love letter to the family:

The pope’s reflections are aimed at how to make a solid moral discernment in the midst of life’s complexities, guided by the objective moral teaching of the Church. There are some points of ambiguity, but its compassion is evident.

The document is drenched in mercy and urges pastors to lead their flock by maintaining a sense of welcome to those undergoing the sometimes arduous process of discerning and doing God’s will. It urges us to encourage — and include in parish life — those working toward living in accord with the Church’s teaching.

Read more . . .