Addressing Police Brutality

and Violence in the Black

Community
By Vphiamer Adis Ogaarwa


Speech Number: 13sp01p091914









Dedicated To:
All My Oppressed Siblings Trying Hard to Rise Above the Storm!
Mr. and Mrs. Adis (Rest in Peace)
Michael Ruppert, Tracker of Truth (Rest in Peace Brother)
Ms. Utrice Leid who gave me the confidence to Produce this Speech
The Black Agenda Report
Black Autonomous Federation
Best of The Left Podcast
Black Talk Radio
&
You the Reader



Copyright: For Non Profit Use Only
This Document is in the Public Domain,
Distribute it at Will
September 2014
Speech Number: 13sp01p091914



I
need not pause to say how delighted I am to be addressing you at this moment or how
thankful I am to have captured your ear for in this day when everyone has an opinion, a
thought, an outlet for their voice, very few take the time to consider the incredible opportunity
they are given by those listening, the opportunity to impact their mood and actions; to evolve
their vision and elevate their view points. For giving me such a noble gift, I extend my deepest
appreciation to the listener.
The Topic of todays speech is Addressing Police Brutality and Violence in the Black
Community. Since the choke hold death of Eric Garner and the death of Michael Browne, a fog
has lifted from the eyes of many American Citizens. Many who had once vigorously defended
police conduct have stepped back from the chorus lines, shocked by an ever increasing number
of incidents where facts point to obvious brutalization and overuse of force against surrendering,
subdued or even innocent citizens. They have become startled by the increasing number of
images of police officers, marching through American streets holding high powered rifles,
surrounding tanks and mine resistant, armor clad vehicles yelling and screaming at frightened
citizens, terrorizing the very same people they are tasked with protecting. Over the past six
weeks, comparable images have been broadcasted to the world from Ferguson, Missouri,
prompting these slumbering activists to take to the streets seeking not only justice for the two
men killed by over aggressive police officers but overall justice for the Black Community who
rightly see these deaths as mere extensions of the harassment they suffer daily by those
considered Peace Officers by the White Community. Honesty and compassion compel me to
speak candidly about the glaring contrast in how the White and Black Communitys see those
tasked with Law Enforcement and how this difference dictates how each reacts to encounters
with them, for many whove stepped back from praising the police still do not fully grasp why
incidents involving law enforcement and black people often end in tragedy.
The Comedian Richard Pryor once gave voice to these differing views by stating police
will put a hurting on [black people], they really degrade you. . . .[but] white people dont believe
[this], [they say] those people were resisting arrest, Im tired of this harassment of police
officers. [Well], said Pryor, thats because the police live in your neighborhood. . . .When
White folks get a ticket, they pull over [and say] hey officer, yes glad to be of help, [when a
black man is pulled over he must say, deliberately and clearly] I am reaching into my pocket for
my license. Now this hilarious, censored retelling of the black-white police experiences sums
up brilliantly the first key component in understanding how each group sees policing. That being
the component of familiarity; the White Citizen sees each encounter as happening between
equals; one a protector and the other a protectee; a Civil Servant speaking to a Civilian. While
the Black Citizen sees each encounter as happening between non-equals; an oppressor speaking
to the oppressed; a Civilizer speaking to an Uncivil. Personal experiences mixed with cultural
inheritance informs the interactions between each community and the law enforcement officers
patrolling them. Whereas the White Citizen expects calm, understanding interactions where
conversation may be casual and friendly; in their community, personal experiences have taught
the Black Man to expect hostile, life threatening encounters with police officers; they have
grown to expect to be treated like criminals and disrespected. Their daily experiences say in
unconditional terms; law enforcement is aimed against you not molded for you. Thus familiarity
is casual for whites and hostile for blacks.
The second key component in understanding how each group sees policing, is found in
the origins of the policing system, these origins began before the United States was an
independent nation. They began with a policing system built up as a crown approved mechanism,
charged with maintaining order so economic progress could be made while ensuring the
population remained loyal to those in power. After the American Revolution, police were
routinely called out to put down rebellions and tasked with maintaining the atmosphere required
for slavery, Americas chief economic engine, to flourish. During that time police engaged in
acts of torture, humiliation and degradation; ranging from breaking newly arrived slaves into the
American plantation system to stopping slave rebellions to punishing unruly slaves and fugitive
slave retrieval. When chattel slavery was replaced with the J im Crow system, the police
transformed into enforcers of that system, protecting white privilege and disrupting organizations
unfriendly to those people benefiting from it. Now, I dont want to give the impression that such
acts were limited to the South. During this time, all across the nation, De-Segregationists, Black
Nationalists, Communists, Socialists, Anarchists, Labor Unionists and General Reformers where
targeted by these protectors of the law. Police officers exacted punishment in the forms of
physical injury, internal turmoil, exile and assassination. These tactics were continuously used
throughout the early 1900s, shattering, disrupting and injuring grassroots organizations
considered to be threatening to the moneyed interests of the time.
During these years there was an understanding among most non-wealthy Americans;
they recognized but did not always acknowledge verbally, that the police were the viceroys of
commerce, the served power, they protected privilege and were not the laymans friend.
How, then did the perception of the police change from proletariat enemy to proletariat
protector? To answer this question we must again traverse back to the fetal days of the nation.
You see, during Americas colonial years, a coalition arose which threatened to unite
European-Americans suffering under the crowns dictatorial rule, African-Americans suffering
under the colonists slave law and Native Americans being displaced by colonial expansion. The
crown responded to this threat by employing a divide and conquer strategy, offering favorable
jobs to many Euro-Americans in exchange for their loyalty and their help in dispersing the
coalition. Many of the jobs offered and accepted placed the former coalition members in
positions of punishment and power over their formed coalition partners. They became enforcers
of crown rulership, appointed by colonial administrators, to maintain order, protect the
establishment and serve the objectives of those in power. Here we find the original concept of
law enforcement not as a bastion of social welfare set forth to eradicate social ills in order to
create the foundation for a more perfect union but as a middle class wedged between the
exploitative upper class and the exploited lower class. As said earlier, this heritage was drawn
upon to build the industrial policing system which lingered well into the 1900s before being
transformed by the Post World War II hysteria over Communism and the social upheaval
resulting from the demand for end of racism. The transformation further emphasized the cruder
aspects of policing; relying more on infiltration, torture and counterinsurgency tactics to dissolve
hardened opposition to the Oligarchs they were sworn to protect. Policing in our modern era, has
revealed itself to be solely counterrevolutionary, concerned more with upholding the status quo
than progressing society beyond its stagnancy. This dedication and the resulting social
consequences form the true foundation for the angst, frustration and distrust the Citizens of
Ferguson rebelled against. The inner tension of knowing their plight is not governed by their
ability but administered by forces uncontrolled by their hands.
This fact is made clearer when we take a look at the imbalances within the
intergovernmental structures in and around Ferguson. In a community where 67.4% of the
Residents are Black and 28.7% are White; 5 of 6 city council members are white, 6 of 7
Ferguson-Florescent school board members are white and of the 53 law enforcement officers
within the police department, only 3 are Black. Many leaders have linked these disparities to low
voter turnout, however evidence abounds, suggesting high voter turnout might not result in
different circumstances; when the majority white county controls the purse strings of the
municipal government, appoints the political candidates competing in local elections and sets the
educational agenda, voting can only accomplish superficial successes. One needs to only think
about the resignation of the first Black Superintendent of the Ferguson-Fluorescent school
district, Dr. Art McCoy, who was seemingly forced out by the all-white School Board after a
tense three year tenure, too see this point illustrated. There is no doubt in my mind, the residents
saw this move as a warning; community representatives would play by the rules set by the
majority or be removed from their posts. By this move, the country government told the residents
they were powerless, they were told they had no advocates to whom they could direct their
desires through. They were and would always be at the mercy of the system controlled by those
who didnt look like them or think like them.
Imagine with me, barring such disgraces beyond your childhood, beyond your teenage
years, into your adult years; holding hope deep within, wanting change, listening intently to
media figures who promise a new movement to solve the disgraces you have witnessed, only to
see inaction on their part and failure from those in political office trying to arrest such
indignities. Would this not spark anger within you? Would you not harbor resentment toward
those who maintained the failure? Would you not fume, day in and day out, with emotional
discontentment so strong, your entire being would convulse whenever an indignity was directed
at your person? Oh, these questions, these deep personal questions, demand our attention for they
clarify the tension within the community of Ferguson; they make clear why Michael Browns
death invoked such a public display of grief. Protesting made visible the deep and poignant
distress within the community, brought about both, by the taking away of this young mans life,
and by the long term depravity of equality and dignity expressed within the system controlling it.
The outcry of no justice, no peace, spoke loudly to the tiredness felt within each citizen who
saw themselves laying on the street in place of Michael Brown. Their thunderous cries shook the
inner cores of their oppressors, who knew upon hearing the slogan, that their tiredness had been
replaced by resolve, even more frightening to them was the cracks which appeared in the
foundation of complacency which had long gripped the minds of Fergusons residents. This fear
colored the response by both, local and regional police departments who sought to re-establish
the powerless principle the residents had lived under before to the shooting. Statements by
Governor Nixon demanding peace before justice, revealed this goal. They also revealed how
insignificant the pursuit of justice was. Data had long since existed which proved beyond a
shadow of a doubt, that disparities in communal treatment by the police existed, yet nothing was
done about it. The Governors call, therefore, for peace before justice could be established was
an Orwellian call for repression, so the status quo could be re-established. Peace was his
forethought and justice was his afterthought.
Sadly, the mainstream media readily accepted this narrative as a central theme, pondering
when security might be re-constituted within Ferguson and explaining police-protester
interactions in a law and order context. Police, particularly those called into the area after
peaceful protests, escalated to property damage, were given tactical leeway; overuse of force was
often couched in the language of necessity, replays and reminders of the property damage were
subtly offered as critical commentary played over the images. Sensational claims of Molotov
cocktails and roaming bands of troublemakers disguised as peaceful protesters, disproveable by
eye witness accounts, nonetheless were repeated, offering justification for repression by any
means necessary. This occurred while similar, provable claims, claims brought to some
alternative media outlets of white supremacist activities in and around Ferguson, the harassment
of local leaders attempting to organize the citizenry into a cohesive coalition to deal with issues
longstanding within the community and the uniformed social media troll offensive, which
spewed anti-Michael Brown language, disparaging Ferguson supporters and characterizing
Michael Brown as a Thug who got what he deserved, were ignored. The Press, like the
governor and the local police department, became protectors of the status quo, demanding its re-
constitution instead of champions for justice.
I must press on here to answer some of the inquiries placed before the outraged Ferguson
community by politicians, conservatives and critics; beginning with the most poignant question
and demand why doesnt the Black Community show similar concern and outrage when Blacks
kill other Blacks? Where is the mass action to support the ceasing of Black on Black violence?
The fact is many communities, once devastated by crimes committed by and against residence,
pull together in the immediate wake, asking for a ceasing of the bloodshed. Clergy members,
elders, students, politicians and sometimes members of law enforcement convene mass
gatherings wherein issues surrounding the crime are discussed and solutions put forward in
hopes of provoking actions on a wider scale. Unfortunately these events are scantly covered by
the mass media and when they are, very few follow up with the participants, especially those
holding public office, to ensure the demands and suggestions made by the community are being
responded to. There are many reasons given for the lackluster coverage, one being many news
rooms are staffed with individuals from outside the communities in which these crimes are
happening, another being the lack of resources dedicated to actual news coverage and still
another is the spectacular nature of news coverage, the slogan if it bleeds it leads sums up the
callous nature of the infotainment business. None of these problems can be adjusted by the black
community alone. Addressing them would require mutual engagement by the community and the
media system. Still, even if these problems were to magically disappear overnight, the
community would find itself slighted by the systemic problem of minimizing the chief causes of
black on black crime and the widespread anxiety fueling it; these causes are rarely broached by
the media, thus they are left unsolved; they include low economic opportunity, mass
incarceration, mass criminalization especially of young black men and women, poor cultural
education and the vestiges of white supremacy, the key component to the maintenance of
systemic racism. Eliminating such systemic ignorance would demand a reformation of the entire
media system; changing its concerns to Social J ustice, Social Welfare and Public Accountability,
rather than celebrity gossip, political jockeying and the games of empire. Without such a change,
I suspect, the national news, plagued by fears of rekindling 1960 style uprisings, will continue
magnify controversy and belittling systemic confrontation.
At this point I would like to move beyond addressing the concerns of faceless critics to
addressing the comments of one Minister J onathan Gentry, who, shortly after the Ferguson
uprising began, posted a video on youtube which subsequently went viral and garnered him
national attention via the conservative media networks. I have heard no clear message addressing
Minister Gentrys comments thus I feel it is necessary and important for someone to answer his
video and the accompanying interview he gave on FOX NEWS, point by point where possible
and altogether when necessary. My aim here is not to disparage his character or dismiss him
merely as some systemic Uncle Tom or Sambo figure lacking sympathy for the community at
large, compassion demands me to approach Minister Gentrys comments with innerstanding and
appreciation in hopes of seeing what he means within what he says. It is from this view that I
reject the accusations lobbed toward him as grievous and untrue, having looked upon his face,
contorted with passion filled anger, chastising President Obama and other Government
sanctioned leaders for not doing more to curtail the violence ravaging Chicago, I see within him
a heavy heart. a heavy heart worn down by incalculable suffering, a heart under siege by a
lifetime spent watching others make choices counterintuitive to those which come so easily to
him. I believe his statements are born from a deep frustration fueled by a gut wrenching
compassion and mind numbing intellect straining to find purpose behind the madness he
encounters and consumes on a daily basis. His words spell out this frustration and his words
annunciate it. His commitment to the Ministry of J esus Christ almost certainly promises such a
burden and yet there remains doubt in my mind Mr. Gentry innerstands the damage he may
cause by making some of the statements hes made.
In analyzing his video and the subsequent interview on FOX NEWS, I believe his
message can be dissected into three distinct points; [1] The black community has been stuck in a
self-pitying, self-destructive, white blaming pattern which they, themselves are culpable of; [2]
Change within the community must began with the community and [3] Michael Brown was shot
because he chose to rebel against the officers command, in doing so Michael Brown exhibited
sinful and arrogant behavior. Let me say at the outset, in addressing these points, I seek to extend
an opportunity to Minister Gentry and other critics who think like him, asking them to reconsider
their positions. I hope my comments, taken together with compassionate meditation and
reflection, opens the hearts of him and his ilk to new revelations and realities.
To his first point, I must admit, I agree whole heartedly with the notion that the black
community has been stuck in a self-destructive pattern. However I disagree with the
accompanying white blaming, self-pitying reasonings; I also believe Minister Gentry overstates
the weight black responsibility on the plight the community now finds itself in. Yes, blacks have
a responsibility to improve their communities, however hopeful visions cannot blossom into
dynamic improvements if the soils are rocky with recalcitrant forces. Like the media, these
forces work to maintain status quo conditions, yet unlike the media their actions arent
publicized, remaining covert and deniable. A comprehensive list, naming these forces and
detailing their exploits would require a platform much broader than this one, however such a list
would have to include the following recalcitrant causes; government and corporate interference
in discouraging goals unaligned with their aims and objectives, dissident group fragmentation
and cooption, cultural diversion and economic warfare. Minister Gentry, seems unaware of these
outside factors, bypassing them and the external responsibility brought by them. He does this in
order to instruct the black community to follow the proclamation God set forth in Deut 2:3, Ye
have compassed this mountain long enough; said the Lord, turn you northward; Minister
Gentry follows this statement with a personal challenge, commanding those who were engaging
in civil unrest in Ferguson to Change, questioning when are we going to change and when
are we going to overcome, referencing the song We Shall Overcome, a staple of the Civil Rights
Movement? Two questions immediately came to mind when I first heard these statements, both
needing answers before Minister Gentrys comments could be fully digested; What were people
trying to overcome when they sung this song and what is the full context of the quote the
Minister used?
The Minister might have done well to gather his thoughts concerning Ferguson, around
the biblical quote he discharged; for there is great hope and instruction in the second chapter of
Deuteronomy. After spending 40 years circling Mount Seir, a fate they were sentenced to after
disobeying Gods commandment; the Israelites are commanded from the wilderness, into
Kingdom after Kingdom, avoiding battle so as not to devastate their population; until finally they
reach the boundaries of King Sihons land which God had promised to them; a battle ensues in
which they are victorious and they go about settling the land and building the beginnings of a
community. There are a trinity of considerations, which upon contemplation, makes clear the
relevancy of this chapter to Blacks today. 50 years has elapsed since black uprising turned from
peaceful demonstrations to property targeted riots. 40 years has elapsed since black culture,
deeply rooted in our African heritage was being hailed as a necessary tool for black wrth and
dignity. And finally, 40 years has elapsed since liberation groups were actively drawing people
together directing them towards the promised land. Since these glorious days, the black
community has wandered without aim and purpose. These considerations are only bolstered by
four lessons gleamed from this chapter.
The First lesson being, the need for sober, divinely inspired leadership; Moses is the
conduit God uses to take the people into and out of the desert. He is the conduit God uses to
sustain enthusiasm during the faith sapping staleness the journey demanded. Where among the
supposed leadership of today is there a Moses or a descendant of Moses to lead the people from
the wilderness? Where among them is there one led by divine proclamation, not greed or status,
one who is ready to carry the cross of prophetic wisdom and the mantle of ancestral courage?
Where among them is one with this honor and vision? The answers to these questions harden the
hope that a way out of the wilderness would be found. If in a moment of glee you, Minister
Gentry, offer yourself to fill that void; the statements within your video sabotage your offering
for you too are motivated by your house in the valley, your BMW and your expensive suits.
Moreover, a Minister cannot expect respect when referring to those he is criticizing as Curious
Georges on Red Bulls.
The second lesson to be taken from this chapter is the perilous journey undertaken to
complete the building of community. The journey embarked on by Moses and his followers
included negotiations, avoiding worthless squabbles, settling old strife and engaging enemies on
terms decided by the journeying party. This brilliant story illustrates the internal-external
conundrum balance which needs to be maintained in order to found a new community built on
righteous principles.
The third lesson to be taken from this chapter is one of strategy and preparedness. Moses
venture into Mount Seir to purchase food. . . .for money [and] purchase water. . . .for money
all the while avoiding conflict with a people who were afraid of the Israelites, represents a
brilliant metaphor of building trust between hostile familial groups. A much needed tool if the
community is going to evolve beyond the current state it is in. Strategy by way of preparedness
and patience was demonstrated when Moses and his ilk waited 38 years for an entire generation
of warriors [to] perish from the [Ammonite] camp.
The fourth and final lesson to be taken from this chapter is one of divine vision. Though
his destination was not known, Moses knew what his destination was; a homeland for his people.
What, can we say, is the destination of the black community? What, can we say, are the means in
which we will arrive at that destination? These are important questions, posed by you in some
form or manner during your video; yet they were lost amongst a tirade of insults and frustrations.
Beyond these lessons, I am drawn to Deuteronomy Chapter 1 and the remarks of Martin
Luther King J r.; to answer the question what were people trying to overcome when they sung
We Shall Overcome. From Deuteronomy 1:7-10 and 1:12-13we read;
[God said to Moses] See, I have set the land before you, go in and possess the land that
I swore to your ancestors, to Abraham, to Issac, to Jacob, to give to them and to their
descendants after them.
At that time I said to you, I am unable by myself to bear you. The Lord, your God has
multiplied you, so that today you are as numerous as the stars in heaven.
0F
1
How can I bear the burdens of your disputes all by myself? Choose for each of your
tribes individuals who are wise, discerning and reputable to be your leaders
From these verses we are forced to confront the reality of organizational integrity. Moses, having
found the commandment to claim the inherited land too great to bare himself, delegates the
heavy burdens of leadership to the most wise and trustworthy within the community, taken them
on as both advisor and conductors. In making this decision, he further strengthens the ability of
the community to arrive at its destination. Where can we find such an organization today? Of the
organizations in existence today, what type of leadership are they developing? Where are they
leading us? In the answer to these questions, Minister Gentry, we find your metaphor. They have
led the black community to well toiled land. A land tired from usage, a land too sick to sustain
the people living on it. The land we should aim for, is captured in Kings last speech; the land
would be prosperous for all, it would be a peaceful land where want is abolished, hunger is
forgotten and war a silly card game. In the final analysis, when the book is closed on this nation
and Western Civilization as a whole, it will be written that the community tried, not only to gain
personal freedom in a political, economic and social sense, but tried to free humanity from the
follies of poverty, war and hierarchy. These are the three evils of society, that our community
was trying to overcome.
I must rush on here to discuss Minister Gentrys second point. Change within the
community must began with the community.
As I said earlier, this is a point no one can argue about, change within any society, nation,
community or culture must begin within its own borders. However no society, nation or
community exists in a vacuum. Yes, there are things the community can and must do for its self
such as educating the next generation about previous generations, developing a strong internal
economic plan, building cooperative businesses and restructuring the living conditions but
there are many things the community cannot do, for instance, resources to build new houses,
schools, factories, parks and other structures would have to be purchased from outside the
community. If external communities are hostile to this internal goal, then such needs will go
unfulfilled or projects to accomplish such ends will be sabotaged. More over any plan for
recreating, revitalizing and reconstituting communal life around culturally friendly and
heretically sound principles would have to include the individual communal aspirations of the
residents within its border; the structural integrity, therein, must conform to this dictum and none

1
Deut 1:12-13
else. The Minister does not offer any suggestions on how to establish a foundation for these two
gigantic tasks nor does he show an innergrasping of the conundrum presented by attempting to
initiate such a task. I would implore the Minister to research the consequences undertaken by the
government when attempts to create a community culture rooted in heretically sound principles
were initiated in the 1960s and 1970s. I would also ask the Minister to examine the history of the
black community structure, I would hope humility enables the Minister to see how different the
aspirations of the community are from his. While he cherishes independent neighborhood living
where the individual endeavors are the primary focus, many within the black community cherish
communal living where cooperative endeavors incite the soul.
The final and most revealing point the Minister makes is Michael Browns death was
brought about by a sinfully arrogant, rebellious attitude directed at the officer, saying if
[Michael Brown and his friend] would have just moved to the sidewalk, like the officer said, then
we would not be here; if you would have just moved to the sidewalk and obeyed, we would not
be here. Quoting the first line of First Samuels 15:23 for rebellion is no less a sin than
divination; in using this verse, Minister Gentry brands Michael Brown as a rebel against Gods
word. This is illustrated more clearly when we read Samuel 15:23 in its entirety.
For rebellion is no less a sin than divination, and stubbornness is like iniquity and
idolatry. Because you have rejected the word of the Lord, he has rejected you from being
King page 423
By omitting the last sentence and a half, the Minister confined his criticism within, what
appeared at first glance to be, sound evidence, magnifying this mood moments later by quoting
Proverbs 15:1 a soft answer turns away wrath, but a harsh word stirs up anger, he then
instructs all black men who didnt do nothing to swallow [their] arrogance allowing any
police officer pulling them over in a car or stopping them on the street to do whatever it is that
they have to do. humble yourself he says someone must [do this], [if we] swallow our
pride he insists, [then] we will get ahead. When viewed through the prism he offered in First
Samuels 15:23, his words take on frightful meaning. They reveal a tragic incomprehension. The
Minister sees the officer as an emissary from God; he sees the structure permitting the officer to
stop blacks for any reason as divinely inspired and Michael Brown as a transgressor who in a
biblical sense rejected the word of the lord and thus was rejected from [life]. The Minister,
who on FOX NEWS called himself a speaker for humanity, does not see Michael Brown in the
same divine light as he sees the police officer; insulting him and others whove experienced
unwarranted contact with the police by speaking in a voice harpooning back to the days of black
face. While I stick to my earlier statement which hung such acts on a burden heavy heart;
frustration over his repeated us of this ill-characterizing voice compels me to appeal to the
Ministers commitment to the Ministry of J esus Christ to engage in rigorous soul searching for it
is apparent that he relies heavily on an unfortunate demonization of the oppressed in the ghetto
rather than seeking to carry out the suggestions he sets forth, in conjunction with the cooperative
aspirations of the community he claims to be a part of. Minister Gentry, though your heart is
heavy, be not moved by your frustration, know the true meaning of Agape, Ubuntu and Koinonia
and spread them to those who most need them.
I must close now but I want to leave you with this lasting thought!
Many called Trayvon Martin, the modern day Emmitt Till; he alerted the nation to a
disease festering within it social body. Stunned by the racist reality it exposed, many became
consumed by denial. But like, Emmitt Till, the raw emotions felt by Trayvons untimely death
did not leave the black youth experiencing harassment by police officers on a daily basis nor did
it leave those who sought to ignore its demand for attention. Michael Browne, like a nerve ripped
open by the growing decay brought about by a progressively worse disease; shattered the denial
and normalcy within the bodies and minds of those among us who want a better tomorrow. Let
us hope, as we move forward, as we move towards the future, we can use our new alertness to
cure, once and for all, the disease of racism and police brutality. Thank you.
END