By Lazar Berman, The Times of Israel

As support for Israel declines precipitously in the US, hundreds of African-American and African pastors and Christian leaders are arriving in Israel this week for a mission inspired by the slain US civil rights leader Rev. Dr. Martin Luther King.

King planned to bring thousands of pilgrims to Israel and Jordan in 1967, but that trip was postponed because of the Six Day War and the political implications of such a trip. He said he would look into coming the next year, but was assassinated in April 1968.

“There were no mass pilgrimages” back then, says Pastor Dumisani Washington, a pro-Israel activist, at a press conference in Jerusalem. “We as Black Americans recognize that Black Americans were about to start something that no one else was doing.”

The “Unfinished Business Pilgrimage” will expand to thousands of participants next year, say organizers, to mark 60 years since King’s planned visit.

“We felt a burden in our heart,” Washington continues. “We see the rising antisemitism on the right and on the left.”

There is a “mountain of support rising from the Black church,” says Pastor Michael A. Stevens, Sr.

The leaders of the pilgrimage present gifts to victims of the Hamas-led October 7, 2023, massacre, including freed hostage Elkana Bohbot; Hila Abir, whose brother Lotan was murdered at the Nova music festival; and Daniel Lischinsky, whose son Yaron was murdered alongside his fiancée Sarah Milgrim at an Israeli embassy event in Washington, DC.

Ther rest of the participants arrive tomorrow, and will visit biblical sites across the country, as well as the site of the Nova massacre.

Steven says that Jewish and Black Americans had a tradition of coming together to “establish what was right, and to set the tone for the nation and for the world.”

“If anyone should stand with our Jewish brothers and sisters, it ought to be African-Americans, it ought to be Africans,” he continues.

Though rates of antisemitism have risen among people of color, Stevens tells The Times of Israel, “I still think we are the lowest-hanging fruit to educate and to learn.” He says, “The African-American Church is still the most influential institution in all of America, in fact, at least in the Black community.”

Stevens says one of the objectives of the mission is to spread awareness that “we cannot have antisemitism in our culture, period.”

At the same time, he says that Israel could improve its approach to Black America: “I believe Israel could be more attentive to the fact that a lot of the loss of lives that we see looks like us. Whether it’s in Gaza, whether it’s Ethiopians and racism.”

 Reverend Dr. Benjamin F. Chavis. Jr. is on this delegation representing the Black Press of America and Spill the Honey  as a present-day fulfillment of the dream and prior plan of Reverend Dr. Martin Luther King, Jr in 1967 to lead a 5000 Black Clergy Pilgrimage to Israel.  

Jemar Tisby is a historian, author, and public speaker whose work examines the relationship between Christianity, racism, and American history. Through his writing, he challenges readers to reconsider the role religious institutions have played in shaping racial attitudes and social structures. His widely recognized book, The Color of Compromise: The Truth About the American Church’s Complicity in Racism, explores how Christian churches have participated in, accommodated, and sometimes resisted racial injustice throughout American history. Tisby’s work encourages readers to examine the past honestly and consider what meaningful change requires today.

One of the central arguments in The Color of Compromise is that racism in America cannot be understood without examining the influence of religious institutions. Christianity has often been associated with messages of love, justice, compassion, and equality. Yet churches and Christian leaders have sometimes supported systems that denied African Americans their freedom and dignity. Tisby examines this contradiction, demonstrating how religious beliefs and institutions could be used to justify racial oppression rather than challenge it.

The book takes readers back to the era of European colonization and slavery, when religious arguments were frequently used to defend the enslavement of Africans. Some Christian leaders claimed that slavery was compatible with biblical teachings, while others used Christianity to encourage resistance to the institution. Enslaved Africans developed their own spiritual traditions, drawing strength from their faith while enduring violence, separation from family, and the denial of basic human rights. Tisby highlights the importance of understanding how Christianity became intertwined with the development of American slavery.

Tisby also explores the role of churches during the Civil War and Reconstruction. Although emancipation ended legal slavery, it did not eliminate racial prejudice or the struggle for equal citizenship. Some religious communities supported efforts to educate formerly enslaved people and establish independent Black institutions. Others tolerated or defended segregation and white supremacy. The period demonstrates how Christian institutions faced a choice between challenging racial injustice and preserving existing social arrangements.

Another important subject in the book is the relationship between Christianity and Jim Crow segregation. During the late nineteenth and early twentieth centuries, racial segregation became deeply embedded in American society. Many churches reflected the same divisions, maintaining separate congregations and unequal opportunities for worship and leadership. Tisby argues that compromise occurred not only when Christians openly defended racism but also when they remained silent or accepted discriminatory practices to avoid conflict. This distinction is essential to understanding the book’s central message.

The civil rights movement provides another significant chapter in this history. Black churches played a vital role in organizing demonstrations, supporting community leadership, and providing spiritual encouragement to people fighting racial discrimination. Figures such as the Reverend Dr. Martin Luther King Jr. drew upon Christian teachings to challenge segregation and demand equal rights. However, not all white Christian congregations supported the movement. Tisby examines the difference between those who actively opposed racism and those who hesitated to challenge the racial status quo.

A major strength of Tisby’s writing is his attention to the difference between individual prejudice and institutional racism. A person may believe in treating others fairly while participating in organizations or traditions that produce unequal outcomes. Similarly, a church may preach love and acceptance while failing to confront discriminatory practices within its own community. Tisby encourages Christians to look beyond personal intentions and examine the consequences of their actions, their institutional policies, and their willingness to address injustice.

The book also challenges contemporary Christians to consider how the legacy of racial compromise continues to affect American religious life. Questions about church leadership, worship communities, racial representation, education, and public policy remain important. Tisby argues that acknowledging historical wrongdoing is not about assigning personal guilt to every modern Christian. Rather, it is about understanding how past decisions shaped the present and recognizing the responsibility to pursue greater fairness, accountability, and inclusion.

Tisby’s work has become an important contribution to conversations about race and religion because it asks readers to move beyond comfortable narratives about American Christianity. His historical approach encourages people to examine uncomfortable evidence, listen to the experiences of African Americans, and recognize the difference between professing moral principles and practicing them. The book also raises questions about what genuine reconciliation requires, emphasizing that meaningful progress involves more than expressions of goodwill. It requires a willingness to confront injustice and make changes that reflect the values Christians claim to uphold.

Ultimately, The Color of Compromise is a call for historical honesty, moral reflection, and meaningful action. Jemar Tisby challenges churches and individual believers to understand how Christianity has been used both to support oppression and to inspire resistance against it. His message is especially relevant in a society still wrestling with racial inequality and the consequences of its history. By examining the past with courage and integrity, readers can better understand the responsibilities of faith in the present. The book reminds us that the true test of religious conviction is not simply what people profess to believe, but whether their actions reflect justice, compassion, and respect for the dignity of every human being.

Based on reporting by The Positive Community.

Maxine Bryant, Ph.D., creator and founder GriotSpeaks, is sharing the history of the African diaspora through her new board game.

Bryant often quotes the African proverb: “Until the lion tells the story, the hunter will always be the hero.” She said for the hunter has been telling the story of the African diaspora for “far too long.”

The game is based in African culture. The spaces on the board feature the countries of the African diaspora and it uses gold bars and cowrie shells as currency while special game spaces showcase symbols such as the Sankofa bird, a pyramid and an Ankh.

Bryant, a culture keeper and educator, created the game to add a bit of fun to her ongoing mission of dispelling myths and sharing accurate history. She used the history lessons she taught over the years as the foundation for the game’s trivia questions. Bryant said she is even more motivated to correct the inaccurate narratives due to recent book bans and efforts to minimize or omit the contributions of Black people.

“We can’t tell our story if we don’t know our story,” Bryant said.

History buffs may start the game with a slight advantage, but even players with limited knowledge have a chance to win with some strategic play. During one game demonstration, she said, an 11-year-old beat her with the clever use of one of the game’s wild cards.

Bryant’s goal is for people to learn new information while having a good time with one another. She sat down with the Recorder to share her inspiration for the game and how she hopes it will influence the culture.

This interview has been edited for length and clarity.

What was the inspiration for creating a game?

Maxine Bryant: In all honesty, God gave me the vision for the game.

I put that board game together the way God showed me in in this vision, if you will, it was to be educational, informative, and entertaining. And so, I knew I wanted it to encompass all of the diaspora and with the educational part of it. Since I am a professor, it needed to encompass the critical areas of our history.

So, it’s geography; it’s the resistance, the protest — all of that. It’s … literature, music, the Gullah Geechee culture, storytelling, the whole gamut, and then Black people.

What are some of the things people are surprised to finally learn while playing the game?

Bryant: The genius of Black people.

Many people know Madam C.J. Walker, although I’m finding out that not everybody does. But one of the questions (asks about) who invented the hot comb? Everybody thinks Madam C.J. Walker, but no, that was not her thing. Her thing was hair care and strengthening hair. It was a man (Walter H. Sammons) who created the hot comb. So, people are amazed at what they’re learning.

How do you hope that this new knowledge helps people see the world?

Bryant: So, what I hope people learn is our true history, the history of our struggle, and our resistance, the history of our greatness, and information about our culture. That positions us then to be able to stand tall in knowledge of self.

One of the things I wholeheartedly believe in is that little Black boys and little Black girls who grow up with the message that you are nothing because you are Black … it’s easy for me to take you out. But if I look at you and I know that you’re great and I’m great, I may just have a different kind of level of respect for you.

I think that having a sense of self can impact how I look at myself and how I look at people who look like me.

Is there anything else you want to share?

Bryant: In my mind, this game is a must-have. It is so unique. Now, within the culture, we have trivia games and usually they’re trivia about sports or about entertainment and some about history, right? And usually, it pertains to people in the United States or events in the United States, culture in the United States.

This game contains movement around a physical board like Monopoly, but it also encompasses the entire African diaspora so it’s not just the United States. People who played this game tell me … they’ve never seen anything like it.

GriotSpeaks: The Game is best suited for players 17 and older. The game is available for purchase through Amazon or at the GriotSpeaks website.

Contact Editor-in-Chief Camike Jones at 317-762-7850.

The post Learn Black history and win your next game night appeared first on Indianapolis Recorder.

Based on reporting by Indianapolis Recorder.

By Tanya Dennis

A tangle of red tape and contradictions between health providers and Medicare rules have impeded an Oakland woman’s ability to recover from a stroke she had last year.

Her family – who are her caretakers – have reached out to various professionals and state and federal lawmakers for help to no avail.

At 67, Annette Henry needs inpatient stroke rehabilitation after a devastating stroke in May 2025. Since then, multiple Bay Area hospitals have denied it. She was accepted into a rehabilitation facility in June 2025 but discharged prematurely in July, in essentially the same condition.

Three hospitals where she was a patient pushed skilled nursing over inpatient rehabilitation. Two more declined referrals.

Now at home, Henry is caught in a system that measures her need for treatment against the limitations treatment should address.

Medical professionals have documented her need for a higher level of care.

In August 2025, a Medicare Quality Improvement Organization (QIO) overturned Henry’s discharge from an inpatient rehabilitation facility (IRF).

The QIO’s independent physician reviewer found she had not received the “intensive therapy program outlined on admission,” according to the Aug. 30, 2025, determination letter. Yet the decision did not secure her readmission or guarantee continued rehabilitation.

Henry has central post-stroke pain, a rare neuropathic pain syndrome that can make movement and touch intensely painful. Her pain specialist recommended inpatient rehabilitation alongside pain management.

Nevertheless, facilities have cited her inability to tolerate three hours of daily therapy as a reason to deny inpatient rehabilitation.

That practice raises questions about Medicare coverage policy. In Hooper v. Sullivan, No. H-80-99 (D. Conn. 1989), the court recorded the parties’ agreement that denials based on numerical utilization screens, diagnostic screens, treatment norms, the “three-hour rule,” or other “rules of thumb” were not appropriate.

CMS subsequently cited Hooper in its Aug. 7, 2009, final rule (74 Fed. Reg. 39762, 39794). The policy is also addressed in the Medicare Benefit Policy Manual, Chapter 1, Section 110, and CMS’s June 1 Review Choice Demonstration for IRF Services: Operational Guide.

These authorities underscore the need for individualized assessments rather than rigid numerical thresholds.

The central contradiction is stark: the pain and disability that make rehabilitation necessary have been cited as reasons to deny it. UCSF Stanyan’s April 7 discharge summary for Henry states that acute rehabilitation unit (ARU) placement was declined for “inability to tolerate three hours of therapy daily.” Without appropriate treatment, Henry risks further decline.

Her records document complications associated with prolonged immobility.

Orthopedics documented flexion contractures of the small and ring fingers on March 19.

Chest imaging on April 1 showed bibasilar dependent atelectasis, a condition involving reduced inflation of the lower portions of both lungs. These concerns can be examined through her medical records and photographs.

“What does a ‘not reasonable’ discharge look like?” her family asks. For them, it looks like an appeal decision recognizing a problem without ensuring a remedy: repeated referrals, denials and a patient still without the rehabilitation her treating professionals have recommended.

The family has sought help from the California Department of Public Health and the federal Office for Civil Rights to no avail. They contacted U.S. Rep. Lateefah Simon in June 2025, while Henry was in rehabilitation; Senator Alex Padilla in May 2026; and Senator Adam Schiff in September 2026.

DeCuir says the family received no meaningful assistance and was redirected to the QIO or advised working with a social worker after Henry had already been discharged.

The consequences extend beyond rehabilitation. The family reports that Henry has struggled to attend in-person specialist or any appointments and needs in-person evaluation and treatment for complications, recommended evaluations, health screenings and preventive care.

Her mobility limitations have become barriers to broader medical care.  Every office tells her their office is not set up to accommodate her.  This has happened with specialty care, out-patient services, screenings and physical therapy.

Henry is a Black woman on Medicare, and her family believes her experience raises concerns about unequal access to intensive rehabilitation. Research has documented disparities in discharge to inpatient rehabilitation rather than skilled nursing, underscoring the importance of individualized review.

CMS, state regulators and healthcare providers should examine Henry’s records, assess her needs on their clinical merits and explain how the applicable coverage standards were applied, and whether they are being enforced.

Rehabilitation is not a reward for patients who can already tolerate treatment. It is care intended to help people recover function. Henry’s case asks whether a system designed to support recovery can leave a patient without a path to it.

By Tanya Dennis

For Jamale Carlyle, what began as a way to cope with personal loss has grown into a thriving chicken wing business with locations in Tracy and Oakland’s Jack London Square.

Raised in Los Angeles, Carlyle remains a southern kid at heart, guided by the values and principles instilled in him growing up. In 2020, he lost his sister, and two months later, his mother passed away. The losses left him grieving half of his immediate family and searching for a way forward.

He turned to God, and to two favorite pastimes: grilling chicken wings and deep sea fishing. Friends who gathered in his backyard encouraged him to turn his chicken wings into a business.

Carlyle had built a successful corporate career before becoming an entrepreneur. An economics graduate of the University of California, Irvine, he earned a master’s degree in accounting from the University of Southern California and became a certified public accountant (CPA).

He spent more than 20 years in the power industry, including working for Edison International in Los Angeles and Boston. He later joined JP Energy Partners in Dallas, helping its team take the company public.

After moving to San Francisco in 2016, Carlyle spent 10 years with Pattern Energy, a wind energy company, where he served as vice president of Internal Audit and took on numerous corporate responsibilities.

But in 2025, grilling became more than a hobby. Carlyle began selling his wings at farmers’ markets, initially dedicating four hours every Saturday. Nervous about his first outing in Tracy, he wondered whether his friends had simply been encouraging. Instead, he sold out on opening day.

He later brought his business to Jack London Square’s Farmers Market, where he again sold out on his first day. As demand grew, he expanded into catering before opening his Tracy storefront in May 2026 and his Jack London Square location in July.

Social media helped fuel the momentum. In Tracy, enthusiastic reviews on the community’s Rants and Raves Facebook page brought customers through the door. His Jack London Square debut also gained traction online, generating approximately 100,000 views on social media on his on opening day.

Still processing the rapid growth, Carlyle describes the business as something that began in his backyard as a stress reliever and became an unexpected calling, and a way of giving back.

“Giving back” has led to a partnership with Mike Jenkins, owner of Oakland Strong, a nonprofit gym known for Olympic style weight lifting and developing national and international champions. After Jenkins visited Carlyle’s store with members of his team, Carlyle returned the visit, and the two began discussing ways to partner to support the community.

“I’m really big on charity. I believe in giving back to the community,” Carlyle said. “I knew before I opened my store, I’d be doing something like this, this is what God wants me to do.”

Their collaboration will introduce the “Oakland Strong Bowl,” featuring 10 dry-rub Cajun wings and a vegetable-rice bowl for $17.99, with $2 from each purchase donated to the Oakland Strong Foundation. The initiative is expected to launch in early November.

“This builds community in Oakland and Jack London Square,” Carlyle said.

Looking ahead, Carlyle plans to expand the menu with chicken thighs, chicken tacos and additional sides. He is also pursuing a liquor license to create a destination where customers can enjoy wings while watching sports.

For now, he is focused on growing his two locations. But with customers embracing his food and his commitment to giving back, Carlyle sees the possibility of bringing his chicken wings to more communities throughout the Bay Area.

By Tamara Shiloh

Long before African Americans could freely tell their stories, Michael G. Shiner was quietly documenting history.

Born into slavery in 1805 in Piscataway, Maryland, Shiner became one of the most remarkable eyewitness chroniclers of nineteenth-century America. His writings preserved more than five decades of Washington, D.C., history, providing an extraordinary perspective on slavery, freedom, labor, and the nation’s transformation.

He was born to William Pumphrey Jr., whose family owned property in Maryland and Washington, D.C. Around 1812, Shiner was brought to the nation’s capital, where he eventually worked at the Washington Navy Yard. Although denied the educational opportunities available to White Americans, he learned to read and write, likely through religious instruction at Washington’s First Presbyterian Church.

His literacy became a powerful instrument of historical preservation. Beginning with recollections of events in 1813, Shiner recorded significant happenings in a handwritten journal he called his “book.” His observations included the British invasion of Washington during the War of 1812, particularly the burning of the Capitol and other government buildings in August 1814. His descriptions captured the fear, destruction, and confusion surrounding one of America’s most devastating wartime attacks.

However, his writings extended far beyond military events.

In 1828, Thomas Howard, chief clerk of the Washington Navy Yard, acquired Shiner and hired out his labor. He worked in the Navy Yard’s paint shop, observing the everyday experiences of enslaved and free workers. His diary documented ship launches, workplace accidents, labor disputes, racial discrimination, and political developments.

One of his most heartbreaking experiences occurred in 1833 when slave traders threatened to separate his family. His wife, Phillis, and their children faced the possibility of being sold away. Through determined intervention and assistance from influential individuals, Shiner obtained their release from enslavement.

He petitioned for his own freedom in 1836 and subsequently lived as a free man. By 1850, census records identified him as free, living with his second wife, Jane, and their children.

His writings continued through the Civil War, documenting the changing political landscape and the struggle for African American freedom. His manuscript also revered the Emancipation Proclamation, demonstrating the importance of this historic declaration to someone who had personally experienced enslavement.

Following the Civil War, he became active in Republican politics and advocated for African American rights. His remarkable memory and detailed observations made him a respected figure throughout Washington.

Shiner died of smallpox on January 16, 1880, at approximately seventy-five years old.

Today, his 186-page manuscript, The Diary of Michael Shiner Relating to the History of the Washington Navy Yard, 1813–1869, is preserved at the Library of Congress.

What makes his achievement extraordinary is that an African American laborer, once considered property under American law, became an invaluable recorder of the nation’s history.

Shiner never achieved fame during his lifetime as a writer. Yet his determination to document the world around him ensured that future generations could understand American history through the eyes of someone who experienced both slavery and freedom.