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Lessons From the Least of These: The Woodson Principles
Become the agent of your own uplift. This book is about "the least among us," and the extraordinary power of grassroots leaders who are transforming the lives of forgotten men and women in the most toxic neighborhoods. The strategies they applied in healing the most desperate communities also hold the key to healing our divided and empty nation today. From the lessons he has learned from witnessing the work of committed neighborhood leaders, Robert Woodson has gleaned ten fundamental principles that should be applied to uplift not only those who are at the bottom rung of society, but also people of means who experience the emptiness of life without meaning and purpose. Bob walks the reader through his discovery of each of these life-changing precepts and, along the way, we discover how each of us can experience new value in our lives and be empowered to contribute to our world. In reading, you will understand what it takes to overcome adversity and transform people from the inside out. You will feel inspired to adopt these longstanding, proven values that have generated astonishing long-term results in reshaping lives and homes. Equipped with the information, you will discover a whole new way of approaching revitalization of the world you serve as well as your own life. God does not choose the capable; He chooses the called and then makes them capable.
120 pages, Kindle Edition
First published December 15, 2020
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June 20, 2020Candace Owens, conservative commentator, recently wryly observed that African-American men are usually better known for things that happen to them than for the good they do. I am beginning to see what she means. Robert L. Woodson Sr., author, and founder of the Woodson Center which will celebrate its 40th anniversary next year with the publication* of this book was completely unknown to me until a couple of days ago, yet he has done so much good for our country. Have you heard of him?
This morning my husband told me the former Pacific Air Force PACAF Commander, an impressive, intelligent, extremely articulate four star General (who just happens to be an African American) is the new Chief of Staff of the United States Air Force. Why doesn't GOOD NEWS like this about the accomplishments of African-American men get reported more?
Do we have a thoroughly racist country, or do we have evil forces in a controlled-media which are trying to destroy our country? I believe it is the latter. Is there racism? Yes, there is racism everywhere you go, in every time period, and it will exist forever, so long as there is sin in the hearts of men and women. But as countries go, this is one of the best countries which has ever existed, which is why evil forces are trying to attack it.
These are just two examples of African-American men who have 'made good', risen to the top in our country. There are many others. Look around. For all its faults, we live in the best country which has ever existed. If you look for the bad, you will find it; likewise if you look for the good, it is also there, and in far more abundance.
*We need this book to be published NOW, not next year!
This morning my husband told me the former Pacific Air Force PACAF Commander, an impressive, intelligent, extremely articulate four star General (who just happens to be an African American) is the new Chief of Staff of the United States Air Force. Why doesn't GOOD NEWS like this about the accomplishments of African-American men get reported more?
Do we have a thoroughly racist country, or do we have evil forces in a controlled-media which are trying to destroy our country? I believe it is the latter. Is there racism? Yes, there is racism everywhere you go, in every time period, and it will exist forever, so long as there is sin in the hearts of men and women. But as countries go, this is one of the best countries which has ever existed, which is why evil forces are trying to attack it.
These are just two examples of African-American men who have 'made good', risen to the top in our country. There are many others. Look around. For all its faults, we live in the best country which has ever existed. If you look for the bad, you will find it; likewise if you look for the good, it is also there, and in far more abundance.
*We need this book to be published NOW, not next year!
November 16, 2024
Bob Woodson, Sr., runs a nonprofit that heals neighborhoods riddled with crime, drug addiction, and failing schools. Here he lays out the principles that make it succeed: Competence, Integrity, Transparency, Resilience, Witness, Innovation, Inspiration, Agency, Access, Grace.
Mostly it involves getting to know the people and enabling them to take charge of their own fates. He scorns academic elites who swoop in with a government program that throws money around without solving the problem — the War on Poverty has cost $22 trillion with no noticeable impact on poverty.
It’s really inspiring. There are lots of anecdotes about gangs reconciling, crime going down, education going up. If people believe they are in charge of their own destiny, they find the ability to change their communities. It reminds of a quote I heard: “Jesus takes the slums out of the people, and they take themselves out of the slums.” You don’t have to have Jesus, but it sure helps.
Clean content
===================
HIGHLIGHTS:
Though I have witnessed and experienced incidents of racism throughout my 80-plus years, not once did I consider myself a victim. Never have I thought that my destiny was dependent upon others acknowledging their privilege or advantage through circumstances. In fact, I know from experience the only path for bettering one’s self and one’s life is through taking responsibility for one’s own uplift. This message is becoming lost in today’s society, where tribalism is taking root along political, ideological, and racial lines and with each camp entrenched in bitterness and anger. Today’s youth are being told that they are either victims of oppression or are oppressors themselves, purely based on their skin color. And it is happening in a time where people of all races in our country enjoy unprecedented freedom and opportunity.
The poor have become a commodity, supported by a social program predicated on governmental custodianship. Food stamps determine what the poor are permitted to eat; public housing, where they will live; public schools, where their children will be educated; legal services, who their lawyers will be; and Medicare, who their doctors will be. People in these programs have no control over their lives; rather, their fates are determined by those “in charge.” Once seen as a source of temporary help, welfare is now a “right” for the Black community. Even the idea of slavery reparations is resurfacing to compensate people who have never been directly affected by slavery from those who never perpetrated it. Today, the majority of our society has been conditioned to believe that the cause of—and solutions for—poverty and other societal issues are beyond their control and lie outside of our communities.
Professional service providers who receive funds in proportion to the number of people who are homeless, the number of youths that are engaged in violent inter-gang warfare, or the number of individuals who are dominated by drug and alcohol addictions have little interest in seeing these problems disappear. Nor do they take kindly to embarrassing competition from untutored, non-credentialed grassroots public servants who consistently produce far greater positive results with a fraction of their budgets. Powerful political lobbyists, the professional “custodians of the poor,” have continually attempted to stifle the efforts of neighborhood-based organizations, and even to shut them down through regulations requiring that any providers of services must hold advanced degrees or professional certification.
Integrity only develops through intentional, internal transformation. Men and women of strong character refuse to let external circumstances control their destinies: regardless of the odds they face, they refuse to accept the label of victim. They become dedicated to helping others in similar circumstances achieve productive, fruitful lives.
I have discovered that God never uses big shots; He uses broken people. That’s why attitude is the next indicator of internal strength and integrity. We are in charge of our attitude. It is more important than the past, than education, than circumstances, than failure, than success, than what people think, say, or do. It is more important than appearance, giftedness, or skill.
The selective history that is transmitted to our young people is, simply put, that Blacks came to this country on slave ships; from there they went to the plantations and slavery, from the plantations to the ghetto, and, finally, to welfare. That’s a simplified version of revisionist Black history. Most Americans—Black and white—are unaware of the number of slaves who, by virtue of their genius, determination, and effort, rose to become millionaires and made important contributions to society.
Young people today have been fed a twisted ideology that has convinced them that their lack of achievement is solely the result of racism, which has limited their potential, justifying their rage, violence, and self-destructive lives. I am convinced that the bondage of hopelessness and dependency can be broken by giving honest, transparent recognition to the Black heritage that was marked by determination, self-sufficiency, and achievement. We must expose the truth that strong families, religion, patriotism, and self-reliance are deeply rooted in authentic Black history. Again, Black America cannot hide behind the challenges of the past.
I have met hundreds of dedicated grassroots leaders who have successfully addressed the most debilitating forms of poverty—that which are caused by the “choices people make and the chances they take,” including the destructive and self-destructive behaviors of crime, addiction, and youth violence.
There are two ways to prevent people from achieving and advancing themselves. The first is to prohibit them by law; the second is to convince them that it is useless to try because the deck is stacked against them. That’s why people should never be defined by circumstances beyond their control.
The dominant racial message today attributes Black failure—academic, occupational, and even moral—to an all-purpose invisible villain: “institutional racism.” Those who shake their fists and proclaim that white America must change before Blacks can achieve anything are embracing a version of white supremacy clothed as protest. … Today, the affirmative-action mentality permeates elite universities, where the arguments of Black “experts” are rarely challenged or debated by their white counterparts, and virtually never by their students. It’s an academic environment in which every minority gets a trophy. And Blacks are re-segregating in the name of “equity.” Therefore, we disable people in two ways. One is by denying them an opportunity to compete. The other, more crippling, is to tell them they are no longer have to compete and that every door will be opened.
The writings of many of today’s Black scholars have amounted to no less than a revisionist history of the Black community. This revised history focuses almost exclusively on the degradation whites have imposed on Blacks and the accomplishments of the civil rights leadership’s efforts since the sixties. Conveniently airbrushed from the portrait of Black America are the remarkable models of self-help—accomplishments of Black entrepreneurs and mutual aid societies even during eras of the most brutal racial repression and slavery. Lost is the legacy—the inspiration—of personal responsibility and principle-based entrepreneurship that could provide today’s youth with a pride in their heritage and an adaptable model that could guide their futures. The selective history that is transmitted to our young people is, simply put, that Blacks came to this country on slave ships; from there they went to the plantations and slavery, from the plantations to the ghettos, and, finally, to welfare. But a complete Black history would reveal that, even in the face of the most bitter oppression and bondage, many courageous Blacks persevered and accomplished, undaunted by the obstacles they faced.
As Dr. King said, the highest expression of maturity is the ability to be self-critical. We need to come together as a nation to address the problems of poverty by empowering those at the bottom, giving them the opportunity to excel and participate in the free enterprise system. The most important component of this pursuit is inspiring others to revive the principles of self-determination, personal responsibility, vision, and values.
It is interesting, but largely unnoticed, that the recent college bribery scandal occurred at the same time that Democratic candidates for president were issuing statements supporting reparations to Blacks to compensate for slavery. There are striking similarities between what wealthy white parents are doing to injure their children with supposed “help,” and the potential injury that would be inflicted on Black youngsters who would be the supposed beneficiaries of reparations. The scandal of buying one’s child’s way into college and the agenda of the race-grievance industry are two sides of one coin. The common denominator is that each begins with the premise that someone is entitled to something he or she otherwise might not earn. Everything goes downhill from there. The youth share the notion that they are entitled to unearned benefits—either because their parents are rich and powerful, or because their parents are poor, Black, and powerless. The entitlement premise upon which these wealthy parents and the Democratic candidates engage with the larger society is detrimental to those they purport to help, and it undermines the values and norms of human interchange that can be built only on the foundation of meritocracy and concern for the content of our character.
First, treating people as if they are entitled teaches them the morally odious lesson that they do not have to work hard to achieve. Second, entitlement teaches the recipients to be uncertain or doubtful about their own real capacities. They can never tell when they go through a door whether it has been opened because of what they have done, or what their parents have done on their behalf. That robs them of the knowledge that they have agency and control over their lives. Third, because there are no advances without setbacks, offering entitlement robs the recipients of the valuable lessons that failure teaches. … Consider how we treat low-income people, particularly low-income Blacks. Politicians point to the problem of low-income Blacks, from crime and violence and out-of-wedlock births and lack of economic opportunity. Their answer is reparations? This is condescending and cheap virtue-signaling for the purpose of garnering votes. The call for reparations presumes that something must be delivered to Blacks because on their own they have no agency.
Self-degradation replaced self-determination. Today, the claim of the debilitating oppression of systemic racism is used as both a shield and a sword. It’s a shield from blame for the failure of those entrusted with power to fulfill their responsibility and the trust that had been placed in them. It’s a sword to attack a faceless external enemy that is presumed to determine the destiny of the Black community. This is nothing short of a Black-authored version of white supremacy—an acceptance of impotence and victimhood, as if whites can somehow, by remote control, compel Blacks to at against their own interests.
The “social justice warriors” have normalized failure for Black students, demanding that the bar of competency be lowered for their academic performance, attendance, and behavior. Ironically, their assumption that consistent standards should not be applied for all races also resonates with the message of white supremacy.
A true act of compassion does not require the surrender of self-respect in exchange for assistance. The principle of reciprocity should guide the philanthropic exchange just as it guides exchange in the marketplace. People who are constantly on the receiving end, who have never been given the opportunity to reciprocate, will in due time despise not only the gift, but also the gift giver.
If the forces of “effective compassion” and volunteerism do not move beyond the notion of “rescue” from the outside, and if they do not channel their support and seek guidance from indigenous community institutions, they will simply create passive recipients who make good clients but poor citizens. Regardless of the sincerity and personal quality of their compassion, they will, likewise, injure with the helping hand.
In order for the Black self-help movement to flourish and prosper, several impediments must be confronted and changed. Many people who say they are social justice warriors actually patronize and demean the poor by assuming they cannot survive without external help.
The tragic plummet of marriage and family throughout Black America since the mid-1960s is due largely to the creation of a self-perpetuating welfare system that was marked by disincentives and penalties for a key stepping stone to self-sufficiency: entering a marital union. This devastating flaw might have been unintentional in some quarters, but it was part of a calculated strategy of some of the academic elite who announced a goal of crushing the establishment with the unsustainable weight of the welfare rolls and who accepted the demise of the Black family as collateral damage in this agenda.
The welfare system has swelled to comprise hundreds of different programs. States are rewarded for the numbers on its welfare rolls rather than those it has helped rise from dependency, and a bloated bureaucracy absorbs seventy cents of every dollar designated to address poverty.
My heart is breaking over the rich legacy of the civil rights movement being pilfered and misappropriated by identity groups in their quest for power and influence. They are aided by a parade of Black scholars and pundits who publish books that focus on the history of slavery, Jim Crow and other past oppressions, and attribute present-day dysfunction among Blacks to the persistence of this racist legacy. l … Most activists focus on group identity. Past wrongs fuel anger and resentment, deepening divisions instead of erasing them. The only antidote to the growing conflict is for Black America to take back its historical victories against injustice from those repurposing them as ammunition for an anti-American agenda. If income class, gender, or racism were the root causes of societal disintegration, then why do we find the same widespread self-destruction occurring across all of our society?
All of this pain and brokenness comes from a common origin: our search for meaning. We crave purpose … belonging … respect. We need grace, real love, and mercy that are neither earned nor deserved. Notice that economic class, race, and gender have nothing to do with these basic needs. It’s all about who we are as people, what we want for our lives, and who we hope to become.
Nobody grows when activists are intolerant of others’ flaws or demand the end of careers because of past wrongs. Emphasizing past evil—let alone manufacturing racial attacks to satiate the media’s appetite—inflames anger on both sides. Let us wisely choose grace instead.
We are all searching for meaning and purpose in our lives. When that’s missing, when life seems hopeless and meaningless, that’s when we revert to the self-destructive behavior. The same holds true in inner-city neighborhoods and wealthy suburbs.
Black and brown people living in drug-infested, crime-ridden neighborhoods have more in common with whites who live in trailer parks, ride Harleys, and voted for Donald Trump than they had with their elitist overlords. These groups must come together to speak for themselves, act on their own behalf and form the basis of a new civic and political coalition. They must cease letting the extremists on either side continue to pimp them, and grant each other grace.
The truth is that values such as strong families, religion, patriotism, and self-reliance are deeply rooted in authentic Black history. However, the significant gains of the civil rights movement were built and won by people employing America’s founding principles and values, not just protest tactics. Unfortunately, this new group of “civil rights warriors” has all but abandoned these values.
Let me leave you with a strong challenge:
Changing policy takes determination, because there will be opposition.
Changing policy takes guts, because it will challenge powerful interests.
Changing neighborhoods takes compassion, because you will have to change your attitude.
Changing culture takes strong character, because it requires long-term commitment.
Changing lives takes determination, grit, and grace, because you are dealing with decades of suffering and obstacles.
Will you dive in with me, and bring the change?
Mostly it involves getting to know the people and enabling them to take charge of their own fates. He scorns academic elites who swoop in with a government program that throws money around without solving the problem — the War on Poverty has cost $22 trillion with no noticeable impact on poverty.
It’s really inspiring. There are lots of anecdotes about gangs reconciling, crime going down, education going up. If people believe they are in charge of their own destiny, they find the ability to change their communities. It reminds of a quote I heard: “Jesus takes the slums out of the people, and they take themselves out of the slums.” You don’t have to have Jesus, but it sure helps.
Clean content
===================
HIGHLIGHTS:
Though I have witnessed and experienced incidents of racism throughout my 80-plus years, not once did I consider myself a victim. Never have I thought that my destiny was dependent upon others acknowledging their privilege or advantage through circumstances. In fact, I know from experience the only path for bettering one’s self and one’s life is through taking responsibility for one’s own uplift. This message is becoming lost in today’s society, where tribalism is taking root along political, ideological, and racial lines and with each camp entrenched in bitterness and anger. Today’s youth are being told that they are either victims of oppression or are oppressors themselves, purely based on their skin color. And it is happening in a time where people of all races in our country enjoy unprecedented freedom and opportunity.
The poor have become a commodity, supported by a social program predicated on governmental custodianship. Food stamps determine what the poor are permitted to eat; public housing, where they will live; public schools, where their children will be educated; legal services, who their lawyers will be; and Medicare, who their doctors will be. People in these programs have no control over their lives; rather, their fates are determined by those “in charge.” Once seen as a source of temporary help, welfare is now a “right” for the Black community. Even the idea of slavery reparations is resurfacing to compensate people who have never been directly affected by slavery from those who never perpetrated it. Today, the majority of our society has been conditioned to believe that the cause of—and solutions for—poverty and other societal issues are beyond their control and lie outside of our communities.
Professional service providers who receive funds in proportion to the number of people who are homeless, the number of youths that are engaged in violent inter-gang warfare, or the number of individuals who are dominated by drug and alcohol addictions have little interest in seeing these problems disappear. Nor do they take kindly to embarrassing competition from untutored, non-credentialed grassroots public servants who consistently produce far greater positive results with a fraction of their budgets. Powerful political lobbyists, the professional “custodians of the poor,” have continually attempted to stifle the efforts of neighborhood-based organizations, and even to shut them down through regulations requiring that any providers of services must hold advanced degrees or professional certification.
Integrity only develops through intentional, internal transformation. Men and women of strong character refuse to let external circumstances control their destinies: regardless of the odds they face, they refuse to accept the label of victim. They become dedicated to helping others in similar circumstances achieve productive, fruitful lives.
I have discovered that God never uses big shots; He uses broken people. That’s why attitude is the next indicator of internal strength and integrity. We are in charge of our attitude. It is more important than the past, than education, than circumstances, than failure, than success, than what people think, say, or do. It is more important than appearance, giftedness, or skill.
The selective history that is transmitted to our young people is, simply put, that Blacks came to this country on slave ships; from there they went to the plantations and slavery, from the plantations to the ghetto, and, finally, to welfare. That’s a simplified version of revisionist Black history. Most Americans—Black and white—are unaware of the number of slaves who, by virtue of their genius, determination, and effort, rose to become millionaires and made important contributions to society.
Young people today have been fed a twisted ideology that has convinced them that their lack of achievement is solely the result of racism, which has limited their potential, justifying their rage, violence, and self-destructive lives. I am convinced that the bondage of hopelessness and dependency can be broken by giving honest, transparent recognition to the Black heritage that was marked by determination, self-sufficiency, and achievement. We must expose the truth that strong families, religion, patriotism, and self-reliance are deeply rooted in authentic Black history. Again, Black America cannot hide behind the challenges of the past.
I have met hundreds of dedicated grassroots leaders who have successfully addressed the most debilitating forms of poverty—that which are caused by the “choices people make and the chances they take,” including the destructive and self-destructive behaviors of crime, addiction, and youth violence.
There are two ways to prevent people from achieving and advancing themselves. The first is to prohibit them by law; the second is to convince them that it is useless to try because the deck is stacked against them. That’s why people should never be defined by circumstances beyond their control.
The dominant racial message today attributes Black failure—academic, occupational, and even moral—to an all-purpose invisible villain: “institutional racism.” Those who shake their fists and proclaim that white America must change before Blacks can achieve anything are embracing a version of white supremacy clothed as protest. … Today, the affirmative-action mentality permeates elite universities, where the arguments of Black “experts” are rarely challenged or debated by their white counterparts, and virtually never by their students. It’s an academic environment in which every minority gets a trophy. And Blacks are re-segregating in the name of “equity.” Therefore, we disable people in two ways. One is by denying them an opportunity to compete. The other, more crippling, is to tell them they are no longer have to compete and that every door will be opened.
The writings of many of today’s Black scholars have amounted to no less than a revisionist history of the Black community. This revised history focuses almost exclusively on the degradation whites have imposed on Blacks and the accomplishments of the civil rights leadership’s efforts since the sixties. Conveniently airbrushed from the portrait of Black America are the remarkable models of self-help—accomplishments of Black entrepreneurs and mutual aid societies even during eras of the most brutal racial repression and slavery. Lost is the legacy—the inspiration—of personal responsibility and principle-based entrepreneurship that could provide today’s youth with a pride in their heritage and an adaptable model that could guide their futures. The selective history that is transmitted to our young people is, simply put, that Blacks came to this country on slave ships; from there they went to the plantations and slavery, from the plantations to the ghettos, and, finally, to welfare. But a complete Black history would reveal that, even in the face of the most bitter oppression and bondage, many courageous Blacks persevered and accomplished, undaunted by the obstacles they faced.
As Dr. King said, the highest expression of maturity is the ability to be self-critical. We need to come together as a nation to address the problems of poverty by empowering those at the bottom, giving them the opportunity to excel and participate in the free enterprise system. The most important component of this pursuit is inspiring others to revive the principles of self-determination, personal responsibility, vision, and values.
It is interesting, but largely unnoticed, that the recent college bribery scandal occurred at the same time that Democratic candidates for president were issuing statements supporting reparations to Blacks to compensate for slavery. There are striking similarities between what wealthy white parents are doing to injure their children with supposed “help,” and the potential injury that would be inflicted on Black youngsters who would be the supposed beneficiaries of reparations. The scandal of buying one’s child’s way into college and the agenda of the race-grievance industry are two sides of one coin. The common denominator is that each begins with the premise that someone is entitled to something he or she otherwise might not earn. Everything goes downhill from there. The youth share the notion that they are entitled to unearned benefits—either because their parents are rich and powerful, or because their parents are poor, Black, and powerless. The entitlement premise upon which these wealthy parents and the Democratic candidates engage with the larger society is detrimental to those they purport to help, and it undermines the values and norms of human interchange that can be built only on the foundation of meritocracy and concern for the content of our character.
First, treating people as if they are entitled teaches them the morally odious lesson that they do not have to work hard to achieve. Second, entitlement teaches the recipients to be uncertain or doubtful about their own real capacities. They can never tell when they go through a door whether it has been opened because of what they have done, or what their parents have done on their behalf. That robs them of the knowledge that they have agency and control over their lives. Third, because there are no advances without setbacks, offering entitlement robs the recipients of the valuable lessons that failure teaches. … Consider how we treat low-income people, particularly low-income Blacks. Politicians point to the problem of low-income Blacks, from crime and violence and out-of-wedlock births and lack of economic opportunity. Their answer is reparations? This is condescending and cheap virtue-signaling for the purpose of garnering votes. The call for reparations presumes that something must be delivered to Blacks because on their own they have no agency.
Self-degradation replaced self-determination. Today, the claim of the debilitating oppression of systemic racism is used as both a shield and a sword. It’s a shield from blame for the failure of those entrusted with power to fulfill their responsibility and the trust that had been placed in them. It’s a sword to attack a faceless external enemy that is presumed to determine the destiny of the Black community. This is nothing short of a Black-authored version of white supremacy—an acceptance of impotence and victimhood, as if whites can somehow, by remote control, compel Blacks to at against their own interests.
The “social justice warriors” have normalized failure for Black students, demanding that the bar of competency be lowered for their academic performance, attendance, and behavior. Ironically, their assumption that consistent standards should not be applied for all races also resonates with the message of white supremacy.
A true act of compassion does not require the surrender of self-respect in exchange for assistance. The principle of reciprocity should guide the philanthropic exchange just as it guides exchange in the marketplace. People who are constantly on the receiving end, who have never been given the opportunity to reciprocate, will in due time despise not only the gift, but also the gift giver.
If the forces of “effective compassion” and volunteerism do not move beyond the notion of “rescue” from the outside, and if they do not channel their support and seek guidance from indigenous community institutions, they will simply create passive recipients who make good clients but poor citizens. Regardless of the sincerity and personal quality of their compassion, they will, likewise, injure with the helping hand.
In order for the Black self-help movement to flourish and prosper, several impediments must be confronted and changed. Many people who say they are social justice warriors actually patronize and demean the poor by assuming they cannot survive without external help.
The tragic plummet of marriage and family throughout Black America since the mid-1960s is due largely to the creation of a self-perpetuating welfare system that was marked by disincentives and penalties for a key stepping stone to self-sufficiency: entering a marital union. This devastating flaw might have been unintentional in some quarters, but it was part of a calculated strategy of some of the academic elite who announced a goal of crushing the establishment with the unsustainable weight of the welfare rolls and who accepted the demise of the Black family as collateral damage in this agenda.
The welfare system has swelled to comprise hundreds of different programs. States are rewarded for the numbers on its welfare rolls rather than those it has helped rise from dependency, and a bloated bureaucracy absorbs seventy cents of every dollar designated to address poverty.
My heart is breaking over the rich legacy of the civil rights movement being pilfered and misappropriated by identity groups in their quest for power and influence. They are aided by a parade of Black scholars and pundits who publish books that focus on the history of slavery, Jim Crow and other past oppressions, and attribute present-day dysfunction among Blacks to the persistence of this racist legacy. l … Most activists focus on group identity. Past wrongs fuel anger and resentment, deepening divisions instead of erasing them. The only antidote to the growing conflict is for Black America to take back its historical victories against injustice from those repurposing them as ammunition for an anti-American agenda. If income class, gender, or racism were the root causes of societal disintegration, then why do we find the same widespread self-destruction occurring across all of our society?
All of this pain and brokenness comes from a common origin: our search for meaning. We crave purpose … belonging … respect. We need grace, real love, and mercy that are neither earned nor deserved. Notice that economic class, race, and gender have nothing to do with these basic needs. It’s all about who we are as people, what we want for our lives, and who we hope to become.
Nobody grows when activists are intolerant of others’ flaws or demand the end of careers because of past wrongs. Emphasizing past evil—let alone manufacturing racial attacks to satiate the media’s appetite—inflames anger on both sides. Let us wisely choose grace instead.
We are all searching for meaning and purpose in our lives. When that’s missing, when life seems hopeless and meaningless, that’s when we revert to the self-destructive behavior. The same holds true in inner-city neighborhoods and wealthy suburbs.
Black and brown people living in drug-infested, crime-ridden neighborhoods have more in common with whites who live in trailer parks, ride Harleys, and voted for Donald Trump than they had with their elitist overlords. These groups must come together to speak for themselves, act on their own behalf and form the basis of a new civic and political coalition. They must cease letting the extremists on either side continue to pimp them, and grant each other grace.
The truth is that values such as strong families, religion, patriotism, and self-reliance are deeply rooted in authentic Black history. However, the significant gains of the civil rights movement were built and won by people employing America’s founding principles and values, not just protest tactics. Unfortunately, this new group of “civil rights warriors” has all but abandoned these values.
Let me leave you with a strong challenge:
Changing policy takes determination, because there will be opposition.
Changing policy takes guts, because it will challenge powerful interests.
Changing neighborhoods takes compassion, because you will have to change your attitude.
Changing culture takes strong character, because it requires long-term commitment.
Changing lives takes determination, grit, and grace, because you are dealing with decades of suffering and obstacles.
Will you dive in with me, and bring the change?
December 18, 2020
After discovering 1776 Unites in early June 2020, I became very curious about Bob Woodson and his work. Therefore, I was delighted to get this book on kindle the day it came out. I love that he believes it is not your color but your kind (character) which is important. In other words do you truly want socio-economic opportunity and uplift for the poorest in society or do you just want to signal your virtue? Woodson has dedicated his life to uplifting low income families.
The book explains the Woodson Principles and how the Woodson Center has helped so many grassroot organisations (more than 3,000) and has provided meaningful uplift to those in poverty.
The book is an easy but compelling read in which Woodson explains why his methods work where other more top down methods have failed. He debunks a number of modern urban myths and provides concrete examples of his work. In #8 Agency, he highlights how the Christmas gifts to children became much more meaningful to a Battered Women's Shelter when the women were able to work (cleaning, admin etc) for vouchers that they could exchange for toys their children actually would want instead of just having the toys handed out. The ultimate goal as Woodson points out is economic independence and self-sufficiency..to build a commitment to agency. In other words, a person should be given the opportunity to given in return for what is received.
It is a wonderfully inspiring and the Woodson Principles are relevant not just in the US but elsewhere. And if you have not discovered www.1776unites.com -- do take a look. One of the lessons in the education section is about Bob Woodson and how his principles can be applied to students.
The book explains the Woodson Principles and how the Woodson Center has helped so many grassroot organisations (more than 3,000) and has provided meaningful uplift to those in poverty.
The book is an easy but compelling read in which Woodson explains why his methods work where other more top down methods have failed. He debunks a number of modern urban myths and provides concrete examples of his work. In #8 Agency, he highlights how the Christmas gifts to children became much more meaningful to a Battered Women's Shelter when the women were able to work (cleaning, admin etc) for vouchers that they could exchange for toys their children actually would want instead of just having the toys handed out. The ultimate goal as Woodson points out is economic independence and self-sufficiency..to build a commitment to agency. In other words, a person should be given the opportunity to given in return for what is received.
It is a wonderfully inspiring and the Woodson Principles are relevant not just in the US but elsewhere. And if you have not discovered www.1776unites.com -- do take a look. One of the lessons in the education section is about Bob Woodson and how his principles can be applied to students.
June 17, 2021
This book is easy to read and follow, yet there's a tremendous amount of depth within its pages. After reading it, I'm motivated to apply the principles described within to my classroom in the fall. I'm also in the process of learning how to get more involved with my community, and this book is a great springboard for that.
A must-read for anybody who has decided to be the change they wish to see in the world.
A must-read for anybody who has decided to be the change they wish to see in the world.
June 21, 2021
If you read just one book on poverty and race in America
Essential reading for anyone wanting to see healing of our nation's ills. If you want to get beyond the narratives of Progressives and Conservatives; if you genuinely want to see hope and change come to broken lives and communities; if you long to see transformation and healing of the
racial divide in America, read this book and take its prescription to heart. The principles articulated in this short book, but gleaned over four decades of observing and encouraging those actually accomplishing lasting change, are life-changing. Not just for those trying to survive in situations beset by poverty, addiction, crime and decay, but for those who have almost despaired of trying to alleviate problems that seem so intractable despite decades of public funding, hundreds of federal and state programs and more dollars spent than our total annual GDP. It begins by acknowledging we are all broken people in need of grace; we all long for and need the same things; and that we need to listen to and learn from and then come alongside those in these communities who have found the resources and the character to overcome and who have the passion and perseverance to help their neighbors find the same. These are wise words from a seasoned observer and trusted co-laborer in many of America's most desperate communities.
Essential reading for anyone wanting to see healing of our nation's ills. If you want to get beyond the narratives of Progressives and Conservatives; if you genuinely want to see hope and change come to broken lives and communities; if you long to see transformation and healing of the
racial divide in America, read this book and take its prescription to heart. The principles articulated in this short book, but gleaned over four decades of observing and encouraging those actually accomplishing lasting change, are life-changing. Not just for those trying to survive in situations beset by poverty, addiction, crime and decay, but for those who have almost despaired of trying to alleviate problems that seem so intractable despite decades of public funding, hundreds of federal and state programs and more dollars spent than our total annual GDP. It begins by acknowledging we are all broken people in need of grace; we all long for and need the same things; and that we need to listen to and learn from and then come alongside those in these communities who have found the resources and the character to overcome and who have the passion and perseverance to help their neighbors find the same. These are wise words from a seasoned observer and trusted co-laborer in many of America's most desperate communities.
February 27, 2021
Inspiring and Timely Read
I heard Bob interviewed on Fox News several times and was always impressed with his compassion and knowledge.
I have worked with the poor and disenfranchised for 30 + years in faith-based ministries and wish I would have had the wisdom of this book when I started!
I will certainly pass it along to others.
Thank you, Bob Woodson for your faithfulness and endurance in serving the Kingdom of God.
I heard Bob interviewed on Fox News several times and was always impressed with his compassion and knowledge.
I have worked with the poor and disenfranchised for 30 + years in faith-based ministries and wish I would have had the wisdom of this book when I started!
I will certainly pass it along to others.
Thank you, Bob Woodson for your faithfulness and endurance in serving the Kingdom of God.
April 18, 2023
How about the race baiters like Joy Reid, Al Sharpton and Elie Mystal do some (much needed) reflection and consider how to uplift and improve their communities (oh, wait…they probably live in predominantly white (affluent) areas) instead of hustling for another opportunity to smear and insult those whom they oppose…?
July 18, 2021
An important work that seeks to help bind America's racial fractures, by longtime philanthropist and social leader Robert L. Woodson Sr., founder of the Woodson Center.
September 4, 2021
By a conservative but some valid points.
October 20, 2021
Excellent read, essential for anyone in ministry, specially outreach activity.
March 14, 2022
Excellent
October 13, 2024
This book has tremendous insight into a different way of looking at poverty and its solutions!
Definitely worth a read!
Definitely worth a read!
June 11, 2021
In this book, Robert Woodson humbly lays out a series of principles for urban renewal and racial reconciliation based on his over 30 years of working in under-privileged communities. Each chapter outlines a clear and concise principle supported by personal examples and stories. Its a dense, compact book best digested slowly. It will be my "go to" for supporting these types of efforts in my city.
September 11, 2022
This memoir helps explain how small grass-roots and individuals are one way of dealing with issues of poverty and economic opportunity. Woodson favors those approaches over government programs, stating the government programs removes the initiative of individuals and increases their dependence rather than increasing their independence and ability to find solutions that work for them and others.
His books are a different view than what many hear.
His books are a different view than what many hear.
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