Racism Wrapped in Rural Warmth

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Rural Texas wears a friendly facade. You know everyone, and everyone treats each other so kindly, but, if you’re Black, you just ignore the stares when you walk into the local steakhouse for fish fry night.

I was 7 or 8 when I realized I would always be treated differently than my white friends. It was picture day and I was waiting in line near our classroom and watching as my teacher fixed every girl’s hair. I eagerly waited for her to fix mine, but she never did. I assumed it was because my hair was already twisted into three cute ponytails, a classic hairstyle for little Black girls. 

But when I got home and asked my mom, she told me my teacher didn’t know what to do since my hair had a different texture than my friends’. 

When I was in the seventh grade, I was called the n-word. I didn’t need to ask my mom what the word meant; I already knew. You’re taught at a young age if you’re Black. You’re taught never to say that word. It’s a slur. It’s a dirty word. The kid who called me that slur was a bully and I was a straight-A/B student. I never did anything wrong. (I can’t even tell you what detention was like!) My mom expected the best, so I became the best I could be. I remember telling her and crying. I was hurt. 

A day later, he apologized after my mom told the school. I was surprised the school took action even in the early 2000s. I don’t recall being called that slur again. This was part of the good side of growing up in a place I’ll call “Smallstown” (since I still live here), a southeast Texas town where about one in five residents is Black. Many people try to do the right thing.

But throughout my academic and personal life, I experienced subtler forms of small-town racism—warm and welcoming with flashes of ugliness. 

In 2005, my brother, mom, and I went to a local clothing store to buy a suit for his high school prom. As soon as we opened the door, we were immediately greeted. You would think that would be amazing customer service, but it wasn’t friendly. Family friends, who are also Black, told us they’d gotten the same greeting—it was pure racism. 

Being stopped at the door was embarrassing. My family doesn’t steal. If I can’t afford it then I don’t need it. No one in my family has shopped there since. But to this day, I still get followed at a local big box store, especially when I’m eyeing the latest gaming systems. 

My mom raised me to be intelligent and to think creatively. I grew up around books and learned about the world around me. I was raised on academics and hoped my smarts and studies would take me far.

Sometimes I was made fun of for talking “white.” (To this day, I have no idea what that meant.) I didn’t speak like the other Black kids did so I suppose that gave others something to laugh about—a kind of reverse racism.

In high school, I discovered a love for rock music. I was the only Black girl at Smallstown High who listened to rock. I loved Slipknot and other popular bands. I still do. I remember a particularly odd moment in history class my senior year. Our teacher was a coach and, for him, the stereotype was true: Coaches that teach often don’t care about the subject. One day my musical preferences came up in class and the teacher said, “You’re a Black girl who likes rock music? I would have dated you in high school.” Everyone thought that was weird.

In 2007, I escaped Smallstown to attend Sam Houston State University (SHSU) in Huntsville, where fortunately, I had fewer experiences with racism. But I recall that when Barack Obama was reelected I and other Black students got a text warning us to stay indoors. Otherwise, nothing stood out. I felt my race didn’t matter in Huntsville. The “townies” (we loved calling Huntsville people that as if they were the visitors and we weren’t) treated me differently only because I was a college student—a younger, less-rooted resident. On campus, we treated each other like longtime friends. I joined the Black Student Alliance, the NAACP, and the Program Council. I befriended many people who didn’t treat me differently because of my race. 

For years, I wondered why, and I think it’s because so many SHSU students grew up in bigger cities. When I mentioned how insular Smallstown was, they seemed confused. By the time I graduated, I had learned a lot about myself. The lessons I learned and the people I met stay with me. 

But then I moved back to Smallstown. Some strangers stopped me to ask if I was aware of what shirt I was wearing. (Yes, it featured my favorite heavy metal band.) And others still spoke to me as if I were a child. I was shocked to realize that my experiences as a Black woman in rural Texas wouldn’t change just because I had gained a bachelor’s degree. 

I started working at a grocery store after college. The managers there never treated me differently due to my race—they treated me well because I was a hard worker. But some customers dealt with me differently because I was Black. The store had a small gas station, and I worked inside a little kiosk surrounded by fuel pumps. Every now and then, some white customers treated me as if I knew much less than the white co-workers I’d trained. 

Compared to Huntsville, Smallstown has a big socioeconomic divide. Generations of white families in our town were able to buy homes and grow businesses while Black families were redlined and segregated and forced to attempt to break generational curses. But rich White people generally were less racist while poorer ones tended to belittle Black people. I found the nicest visitors to the grocery store were often ranchers and farmhands who drove in from the country.

I often wonder what would spark a change in the attitudes people have about Black people in small-town Texas. I hope that people like me, and the younger generations, will be able to inspire a much-needed change. Change comes from within and through open discussions. Frankly, I would have expected that racism would have faded already by 2025, but it hasn’t. People seem stuck in denial and defense mode whenever a Black person speaks about racism. You hear: “Oh, I can’t be racist because I have a Black friend,” or, my personal favorite, “There’s not a racist bone in my body.”

For real change to happen, people need to be ready to recognize things within themselves. I am hoping to open some eyes by sharing some of my experiences about being a Black woman in rural Texas.

The post Racism Wrapped in Rural Warmth appeared first on The Texas Observer.

David French: What it really means to choose life

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A decent society should do all it reasonably can to reduce human suffering. It should not, however, do so by extinguishing the lives of those who suffer or the lives of those who we believe might suffer in the future.

Last week, I read two stories that I found chilling. The first came from Elaina Plott Calabro, a reporter at The Atlantic. She wrote about how Canada’s Medical Assistance in Dying (MAID) laws have led to the emergence of a euthanasia industry.

As Calabro writes, “MAID now accounts for about one in 20 deaths in Canada — more than Alzheimer’s and diabetes combined — surpassing countries where assisted dying has been legal for far longer.” Between 2016 and 2023 (the last year for which we have data), roughly 60,300 Canadians died by MAID. Tragically, according to Calabro, “Nearly half of all Canadians who have died by MAID viewed themselves as a burden on family and friends.”

Every one of those lives was precious, but some of the stories are almost too heartbreaking for words.

There’s the young man who was diagnosed with what was probably a curable cancer who chose to end his life because he didn’t want to seek treatment.

There’s the older woman who fractured her hip and simply chose to die, with Canadian officials approving euthanasia on the basis of frailty.

And while there are stories of people designing what they see as ideal deaths — choosing to end their lives at the late stages of terminal cancer, surrounded by friends and family, there are much darker stories as well. The most poignant, at least for me, was of a person who gave final consent all alone, lying on a mattress on the floor of an apartment.

Right after I read Calabro’s story, I opened the transcript of my colleague Ross Douthat’s interview with Noor Siddiqui, the founder of Orchid, a company that provides genetic testing for IVF embryos and claims it can determine which specific embryos are at greater risk for a range of debilitating or potentially fatal health conditions.

Well before Orchid, prenatal testing was already leading to the large-scale termination of Down syndrome babies, to the point where — in some countries — between 90% and 100% of unborn babies that test positive for Down syndrome are aborted.

As Siddiqui makes clear in her interview, Orchid’s technology doesn’t necessarily tell you with certainty if an embryo will develop a particular health condition, but rather which embryos have a greater chance of facing such challenges.

Orchid doesn’t encourage destroying embryos, but the information it provides facilitates the picking and choosing of human lives through projections of their future health. We are not quite at the level of designer babies as envisioned by science fiction, but we are rapidly approaching the point at which technology is giving parents an incentive to destroy even potentially healthy embryos, based entirely on mathematical probabilities.

To think about the culture we’re creating

I fully recognize that many, if not most, readers don’t share my view that each embryo — and each unborn child with Down syndrome — is a human life worthy of protection under the law. But I would ask you to put aside thoughts of the law for just a moment and think carefully about the culture we’re creating, from the beginning to the end of life.

What happens when we make a transition from understanding that suffering is an inevitable part of the human condition, one that rallies people to love and care for the people they love (or even to love and care for people they don’t know), to it being somebody’s fault — perhaps it’s the parents who wrongly brought you into this world or your own fault for hanging on too long?

It is understandable and deeply human to want to bring all aspects of our health as much into our control as possible. Terminally ill patients often face horrifying levels of pain. We should try to treat that pain as best we can. Vulnerability is terrifying, but it is also inescapable. In our quest for health and fitness, we are fighting a delaying action. There is no earthly victory over decay and death.

Yet at each stage of life, we can fool ourselves into believing we possess more control than we really do. If we test to control the beginning of life and die by suicide to control the end of life, the negative side of movements like what has come to be known as MAHA (Make America Healthy Again) is to teach you that your health is under your control throughout your life.

You see this sentiment online often. A person announces a grave diagnosis, and the questions, suggestions and cures come in like a flood. “Were you vaxxed?” someone asks. Another opines authoritatively about the power of alternative medicines or unusual diets. Whether it’s explicit or implicit, the message is always the same: Your suffering, too, is under your control.

Perhaps this mindset is the inevitable byproduct of workism — the idea that we are defined more by our jobs and careers than by our faith, our families or our friendships — which has our culture by the throat. Parents, for example, find it far more important that their children be financially independent and have productive careers than that they marry or have children.

But if your value is determined by your productive work, then it’s easy to see how people perceive that they lose their value when they are no longer productive or when their vulnerability limits their success.

Our commitment to individual liberty can also create the illusion of individual autonomy, a sense that I am the captain of my own fate. Taken together, workism and individual autonomy tell us that we are defined by our status and that our status is largely within our control.

Our value is defined by our humanity, not our productivity, and when we live in close community, vulnerability and suffering pull us together. It can trigger a feeling of love and care so powerful and painful that it changes us forever. It softens us. It humbles us. It awakens awareness of the needs of other people.

Who will care as we walk this difficult path?

I’ve never seen this more clearly than when my wife was diagnosed with an aggressive form of breast cancer in 2023. I watched how caring for their mother changed my kids. I grew in love and admiration for friends who rallied to our side. I knew, beyond a shadow of a doubt, that we were not alone.

If cherishing the suffering can make a nation kind, then discarding the suffering makes it cruel. It can breed a sense of contempt — why should we care for this hopeless cause? — and, when our own sense of control is shattered by our own inevitable frailty, it can breed panic and fear.

Who will care for me as I walk this difficult path?

I’m haunted by one of the anecdotes in Calabro’s story. A man sought euthanasia after he was badly injured in a motorcycle accident. He couldn’t walk, he was blind and he lived in a long-term care facility and rarely had visitors.

He made a request to die and the state approved.

Calabro tells us what happened next: “When his family learned that he’d applied and been approved, they started visiting him again. ‘And it changed everything,’ his doctor said.”

Calabro continues:

He was in contact with his children again. He was in contact with his ex-wife again. He decided, “No, I still have pleasure in life, because the family, the kids are coming; even if I can’t see them, I can touch them, and I can talk to them, so I’m changing my mind.”

The lesson is clear. Isolation brings death; community brings life. And we build community in part by recognizing that we are not in control and that each of us will one day desperately need someone else to love us, care for us and cherish us.

This is not because we’re successful or capable or living a life that others deem to be worth living, but because we’re human beings of incalculable worth — no matter our vulnerability or our pain.

David French writes a column for the New York Times.

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Today in History: August 26, AIDS patient begins school via phone hook-up

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Today is Tuesday, Aug. 26, the 238th day of 2025. There are 127 days left in the year.

Today in history:

On Aug. 26, 1985, 13-year-old AIDS patient Ryan White began “attending” classes at Western Middle School in Kokomo, Indiana via a telephone hook-up at his home, as school officials had barred White from attending classes in person due to his illness.

Also on this date:

In 1939, the first televised major league baseball games were broadcast on experimental station W2XBS: a doubleheader between the Cincinnati Reds and the Brooklyn Dodgers at Ebbets Field. The Reds won the first game, 5-2, and the Dodgers the second, 6-1.

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In 1944, French Gen. Charles de Gaulle braved the threat of German snipers as he led a victory march in Paris, which had just been liberated by the Allies from Nazi occupation.

In 1958, Alaskans went to the polls to overwhelmingly vote in favor of statehood.

In 1968, the Democratic National Convention opened in Chicago; the four-day event that resulted in the nomination of Hubert H. Humphrey for president was marked by a bloody police crackdown on antiwar protesters in the streets.

In 1972, the summer Olympics opened in Munich, West Germany.

In 1978, Cardinal Albino Luciani (al-BEE’-noh loo-CHYAH’-nee) of Venice was elected pope following the death of Paul VI. The new pontiff, who took the name Pope John Paul I, died just over a month later.

In 1980, the FBI inadvertently detonated a bomb planted at Harvey’s Resort Hotel in Stateline, Nevada, while attempting to disarm it. (The hotel had been evacuated and no injuries were reported but the blast caused significant damage.)

In 2009, kidnapping victim Jaycee Dugard was discovered alive in California after being missing for more than 18 years.

In 2022, an affidavit released by the FBI showed that 14 of the 15 boxes recovered from former President Donald Trump’s Florida estate contained classified documents, many of them top secret, mixed in with miscellaneous newspapers, magazines and personal correspondence.

Today’s Birthdays:

Former Homeland Security Secretary Tom Ridge is 80.
R&B singer Valerie Simpson (Ashford & Simpson) is 79.
Broadcast journalist Bill Whitaker is 74.
Puzzle creator/editor Will Shortz is 73.
Jazz musician Branford Marsalis is 65.
Actor-singer Shirley Manson (Garbage) is 59.
Actor Melissa McCarthy is 55.
Latin pop singer Thalia is 54.
Actor Macaulay Culkin is 45.
Actor Chris Pine is 45.
Comedian/actor/writer John Mulaney is 43.
Country musician Brian Kelley (Florida Georgia Line) is 40.
NBA guard James Harden is 36.
Actor Dylan O’Brien is 34. Actor Keke Palmer is 32.

2 aviators had ejected from their jet before fatal crash in west-central Minnesota

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Determining that he would not be able to reach the runway at the Granite Falls Airport for an emergency landing, the flight instructor piloting the small jet that crashed a month ago south of Granite Falls told his fellow occupant three times to eject before he did so himself, according to a preliminary report recently filed by the National Transportation Safety Board.

The occupant, David Colin Dacus, 46, of San Francisco, was pronounced dead at the scene of the crash that occurred shortly before 5:30 p.m. July 21 along Minnesota 23. He was found restrained in the rear ejection seat of the wreckage.

Dacus had a private pilot’s certificate, but was on the flight as a pilot-in-training to be certified for the jet he was interested in purchasing.

Flight instructor Mark Ryan Ruff, 43, of Dallas, suffered serious but non-life-threatening injuries caused by the ejection and parachute landing, according to the report. Ruff, who has certifications to fly large commercial aircraft, including the Boeing 777 Airbus, also has certification for the 50-year-old, Czech-built Aero Vodochody L-39 high-performance military jet they were flying.

Just over 10 minutes had elapsed between the time the instructor notified air traffic controllers of engine failure and the crash. The jet was 821 feet short of the runway when its tail clipped a power line and crashed into an earthen berm between the highway and a BNSF Railway line.

The engine failure occurred as the two were flying on the third leg of a trip from Gillette, Wyo., to Wittman Regional Airport in Oshkosh, Wis., for the Experimental Aircraft Association event.

According to the report, the jet departed the Watertown Regional Airport in eastern South Dakota and climbed to 21,800 feet. Engine power was set at 103% during the continuous climb, yielding 280 knots true airspeed, which equates to 322.4 miles per hour.

The two were wearing helmet oxygen masks and reported smelling an odor followed by smoke intrusion into the cockpit. Four to five seconds later, “the aircraft shook briefly in conjunction with an audible metal-to-metal grinding noise.”

The pilot tried three times to restart the engine, but without success. He turned his attention to locating an airport for a forced landing.