2012 in Review. Top Stories from Emergency Management.

 

 

Top 12 Stories of 2012

By: News Staff on December 26, 2012

 

 

Each year Emergency Management covers a wide range of topics that seek to highlight lessons learned and best practices. Here is a look back at the most popular articles from 2012.

The Preparedness Message Isn’t Reaching the Public
Americans have a false sense of security when it comes to disasters, and should they become victims, most haven’t taken steps to help themselves during the first few days after one strikes. Experts say either the preparedness message isn’t getting across, or the wrong message is being sent.

All-Hazards Type 3 Incident Management Teams Are Catching On
Having already proven their worth in various parts of the country, All-Hazard Type 3 Incident Management Teams (IMT) are now catching on in other areas — and their growth within the last five years is punctuated by the creation of the All-Hazards Incident Management Teams Association, incorporated in December 2010. The concept is to assemble a trained team that can immediately respond to a major, widespread emergency or catastrophic event anywhere in the nation, and help manage any incident that would extend to multiple days.

Professionals Debate the Need for Emergency Management Certification
Emergency management’s evolution as a profession has included the development of professional certifications like the Certified Emergency Manager (CEM). But professionals disagree about how useful the certification is to individuals and to the profession. Some say certification is a needed step toward emergency management becoming a more mature profession. Others say the work required to maintain the certification outweighs any benefits.

3 Emerging Technologies That Will Impact Emergency Management
Emergency Management sought out emerging technologies that will positively impact the field and possibly change how people think tech fits into preparedness, response and recovery.

Emergency Managers’ Best Practices for Evacuating Communities
With wildfires displacing tens of thousands in Colorado and other Western states, evacuation is on the minds of many in the emergency management community. In Colorado, what’s being called the most destructive wildfire in the state’s history forced the evacuation of more than 35,000 residents and destroyed nearly 350 homes. Emergency Management talked to four experts about the best practices and lessons learned from their experiences involving large evacuations.

Using Wireless Technology to Manage and Optimize Government Fleets

The 10 Commandments of Emergency Management (Opinion)
It was Sunday morning and my wife and I had skipped church. I was in the backyard pruning a burning bush when a voice came into my head and suggested that I could do penance by writing about the ten commandments of emergency management. The woman’s voice said she would show me the way.

Space Weather: What Emergency Managers Need to Know
Extreme space weather is a low-probability but high-impact event. It has come onto emergency managers’ radar within the last few years and is now being added into planning efforts at federal and state agencies. And now is the time to work it into preparedness activities. Solar weather works in 11-year cycles, and a solar maximum is expected in May 2013, meaning there’s an increased chance for an extreme event.

4 Tips for Creating an Emergency Management Career
While there are benefits to both academic training and field experience, newcomers to the vocation don’t have to wait until they finish their degrees, or until they snag that coveted first job, to get involved. Here are a few ways for new and emergent emergency management professionals to establish themselves in this dynamic and diverse profession.

One Hospital’s Incredible Response to the Aurora, Colo., Shooting
The emergency response to the mass shooting at the movie theater in Aurora, Colo., on July 20 follows a quick timeline — and one that probably saved lives.

FEMA Corps Develops the Next Generation of Emergency Managers
The federal government officially unveiled FEMA Corps in Vicksburg, Miss., on Sept. 19, inducting 240 enrollees into the emergency management program. FEMA Corps is a partnership between FEMA and the Corporation for National and Community Service that adds additional support for response and recovery of disasters by new FEMA Corps teams within AmeriCorps. Each team will consist of 10 FEMA Corps members, 18- to 24-year-olds who have signed up for the program. 

Sandy Hook School Probably Well Prepared as Heroes Emerge After Massacre
There are many more questions than answers about the shooting that took the lives of 20 kids and six administrators at Sandy Hook Elementary School on Dec. 14. But in general schools and businesses can and should examine their emergency plans and how they would respond, not only during a shooting, but also during various potential hazards.

Disaster Dozen: 12 Myths of Disaster Preparedness
The biggest obstacles to comprehensive family emergency readiness education are the misconceptions surrounding the true nature of preparedness. So to set the stage for better education, and ultimately better public safety, let’s take a look at some of these myths.

 

http://www.emergencymgmt.com/disaster/Top-12-Stories-2012.html

 

National Community Service. Office of Grants Management Updatre

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OFFICE OF GRANTS MANAGEMENT UPDATE

Dear CNCS grant recipients, This is the first CNCS Office of Grants Management bulletin.  It highlights a few of many recent important events, announcements, and advice related to grant administration and financial management.  We hope to regularly bring these bulletins to you. Here are a few items of note: Criminal History Checks In early October we started broadcasting criminal history check bulletins, with four issued so far.  If you would like to receive these important messages, be sure that you have signed up for them. As this message is being distributed through more than one list and/or to add others in your office please see item #4, below.   If you wish to obtain a copy of all of our releases, send an email with the subject line, “Bulletins To-Date Request” to CriminalHistoryCheckQuestions@cns.gov. Recent NOFOs Released Please remember that the 2013 AmeriCorps State and National Application Instructions have been published. Please be sure to get them in on time and if you have questions, feel free to contact the appropriate Program Officer for clarifying questions. Reminder of the CHC (Criminal History Check) question and ASP (Alternative Search Protocol) email addresses  Please remember that the Office of Grants Management (OGM) maintains two email addresses related to criminal history checks:  CriminalHistoryChecks@cns.gov for your questions, and ASPRequests@cns.gov for submitting your ASP requests. Please be sure to first discuss any questions with your CNCS assigned program officer and copy your program and grants officers on all correspondence related to this matter. How to sign up for the CHC GovDelivery emails If you, your staff or other colleagues wish to join this list, here’s a handy reference/how-to: A. Visit our home page: http://www.nationalservice.gov/ and click next to the red envelope at the top of the page, in the middle, where it says: “Sign up for email updates”. B. Enter your email address and click submit. C. On the new page, re-enter your email address and click submit. D. Click the box next to Criminal History Checks for National Service Programs under Subscription Topics and General CNCS Information.  E. Consider joining other topics, as appropriate. F. Scroll to the bottom of the page and click Submit. G. You should receive a subscription confirmation email. Thank-you and keep up the good work! Office of Grants Management

Your History: New Years Eve Church Participation

http://www.theafricanamericanlectionary.org/PopupCulturalAid.asp?LRID=184

WATCH NIGHT

CULTURAL RESOURCES

Friday, December 31, 2010

Jonathan Langston Chism, Guest Cultural Resource Commentator
African American Religion Doctoral Student, Rice University Department of Religious
 Studies, Houston, TX

I. Historical Background and Documents  
Numerous African American Christians observe Watch Night in a variety of ways; however, many may not be cognizant of the tradition’s historical roots. The precise origin of Watch Night has been disputed. Did the tradition originate in 1733 with the Methodist Movement or in the 1862 Freedom’s Eve celebrations? Though some African American Methodists can proudly pinpoint the 1733 origin of the tradition, Freedom’s Eve likely has the strongest link to the widespread celebration of Watch Night in several African American Christian churches.   In their denomination’s manuals, African American Methodists can trace the original roots of Watch Night to the Methodist tradition. The first Watch Night service began with the Moravians, “a small Christian denomination whose roots lie in what is the present day Czech Republic” in 1733 on the estates of Count Nicholas von Zinzendorf in Hernhut, Germany.¹ John Wesley, the founder of the Methodist Movement, picked up the tradition from the Moravians and incorporated it into Methodism as a time for Methodists to renew their covenant with God and to contemplate their state of grace in light of the second coming of Christ. Wesley believed that all Christians should reaffirm their covenant with God annually.² He held Watch Night services between 8:30 p.m. and 12:30 a.m. on the Friday nearest the full moon and on New Year’s Eve.³

The first Methodist Watch night service in the United States probably took place in 1770 at Old St. George’s Church in Philadelphia, a church of which Richard Allen, the founder of the African American Episcopal church, was a member.⁴ African American Methodists celebrated Watch Night prior to Freedom’s Eve because Allen and other African Americans celebrated Watch Night Meeting services at St. George’s Church and also at Mother Bethel African Methodist Episcopal Church in Philadelphia.⁵

While acknowledging the Methodist starting point, many African American Christians link their celebration of the tradition to December 31, 1862, “Freedom’s Eve.” After the Union Army was victorious at the Battle of Antietam on September 22, 1862, Lincoln issued a preliminary proclamation that declared that all slaves in “any state or designated part of a state . . . In rebellion against the United States shall be then, thenceforward, and forever free.”⁶ Many blacks in the North and South as well as both free and enslaved blacks anxiously waited for Abraham Lincoln’s Emancipation Proclamation to become effective on January 1, 1863. The Sunday before that “Day of Days,” Frederick Douglass expressed to his audience at Rochester’s Spring Street AME Zion Church his elation at “the glorious morning of liberty about to dawn upon us.”⁷ On December 31, 1862, Watch Night services occurred throughout the United States.

Wide alert with anticipation, many blacks dared not and perhaps could not sleep throughout the late night hours because they wanted to watch “the night turn into a new dawn.”⁸ As they watched, many slaves reflected on their hardships and toils, mourned the memory of their ancestors and loved ones who died in slavery, and exuberantly thanked and praised God for allowing them and their descendants to watch the night of captivity pass.⁹

Nearly one hundred and fifty years after the signing of the Emancipation Proclamation, many African American Christians continue the tradition of gathering into mainline Protestant churches on New Year's Eve to celebrate Watch Night. During their Watch Night services, many African Americans probably do not specifically celebrate Freedom’s Eve per se in the sense of reflecting on their ancestors’ freedom from slavery. Yet, the direct link between Freedom’s Eve celebrations and Watch Night undoubtedly has both explicit and implicit impact on many African American Christians’ observance of the tradition. Many African American Christians consistently bring in the New Year inside of a church, starting their service between 7:00 p.m. and 10:00 p.m. On one hand, some African American worship leaders fully honor the Freedom’s Eve tradition during Watch Night. On the other hand, many African American Christians from various denominations including Methodist, Baptist, and Pentecostal churches implicitly reflect the spirit of Freedom’s Eve celebrations by bringing in the New Year with jubilation and praise, praying, shouting, and thanking God for allowing them to live and survive another year as they anticipate the fulfillment of their hopes and God’s promises in the New Year.

II. Cultural Response: Watching for Freedom in the Twenty-First Century
Giving his renowned “I Have a Dream” speech one hundred years after the signing of the Emancipation Proclamation, Reverend Dr. Martin King began by reflecting on Lincoln’s signing of the Emancipation Proclamation. He declared, “This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.”¹⁰ He boldly continued to exclaim:

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land.¹¹

The chains of poverty, racism, and discrimination have acted as constricting shackles for many blacks throughout the course of the century following emancipation. Being only quasi-free and given the illusion of equality, many African Americans derived hope from the well spring of their faith as they struggled for the realization of God’s perfect will for true liberation and justice.

As I reflect on the historical and contemporary significance of Watch Night for African American Christians, I find myself wrestling with the following questions: should black Christians continue to keep the memory of slavery alive in the twenty-first century? Is there value to entering a New Year by reflecting on how our enslaved ancestors waited and watched for their freedom? One hundred and forty-seven years after the first Freedom’s Eve celebration, do African Americans still need to watch for freedom? How can African American faith communities watch for freedom in the twenty-first century? Throughout African American history, African Americans have offered different responses and continue to express diverse opinions to these types of questions.  

Less than a decade after the first Freedom’s Eve celebration, many blacks had become resistant to celebrating Freedom’s Eve and Emancipation Day.¹² Many African Americans wanted “to distance themselves from the more painful and degrading aspect of the race’s collective past,” as they felt that celebrating blacks’ emancipation kept the memory of slavery alive.¹³ After 1870, and even continuing into the twentieth century, many African Americans advocated halting Freedom Day commemorations.¹⁴ In 1876, Theophilus G. Steward, an AME minister, insisted that “blacks would never unite behind a ‘common history’ because the race’s history was centered on slavery, and ‘slave history is no history.’”¹⁵ In his series of essays on the social life of blacks in New York City, Steward explained that it was difficult “to find a colored man even from the South who will acknowledge that he actually passed through the hardships of slavery … Men do not like to be referred to slavery now.”¹⁶

Despite the early resistance to celebrating blacks’ emancipation, many African American Christians have continued the tradition of gathering in churches for Watch Night services. As the slaves did on Freedom’s Eve, many black Christians offer prayers of thanksgiving, sing praises, shout, dance, and “get happy” as they transition from one year into the next. With high hopes and expectations for bountiful blessings, many watch and pray as the clock strikes midnight. 

However, in my experience and celebration of Watch Night in a Church of God in Christ congregation, a Baptist church, and in a United Methodist church, the emancipation thrust of Freedom’s Eve has had weak emphasis. Unlike enslaved blacks, during my celebrations of Watch Night in the twenty first-century, I must acknowledge that I have not devoted time to prayerfully reflecting on the glorious dawning of freedom for enslaved persons and communities.  Similar to millions of Americans, I have established personal New Year’s resolutions, vowing to liberate myself from unwelcome habits, to clear my debts, to eat healthier and to exercise regularly. I certainly have frequently watched for freedom for myself and my family. But faithfully watching for the coming of freedom for dilapidated African American communities and oppressed persons throughout the world has not explicitly been a point on the agenda of Watch Night services that I have attended. 

As Reverend Steward explained over a century ago, many contemporary African Americans may not feel the need to continue watching for freedom. Some may contend that Blacks are far removed from the evil days of slavery. Dr. King’s position that “the Negro is still not free” is nearly half a century old; and since then, undeniable progress has been made in the struggle for freedom. Black Americans have the freedom to own property and to obtain lucrative wealth in a free capitalistic market economy, to acquire an education, and even to become the president of the United States. To say that black Americans like the well-known Irvin “Magic” Johnson, Tiger Woods, and Michael Jordan are financially free is an understatement. Black Americans are living the American dream as doctors, lawyers, engineers, college professors, etc. Black Americans have passed through academic halls in both predominantly black and white institutions. Though a minority, blacks are sitting in some of the highest offices in judicial, legislative, and executive branches of government. Hence, some persons may question if there are any rational justifications for black churches to continue the African American tradition of watching for freedom. Slavery is in the past, and blacks are free.
Unfortunately, even 147 years after the Emancipation Proclamation there is ample room for blacks to watch for freedom in the United States. There are a number of staggering disparities in healthcare, public and private education, employment, wealth, and the justice system between black and white Americans. Thousands of black Americans are in bondage to drug addictions and substance abuse, including alcohol, marijuana, crack and cocaine. Marian Wright Edelman and many other persons have insisted:

Imprisonment is the new slavery for the black community … Of the 2.1 million inmates today, 910,000 are African American. Blacks make up 43.9% of the state and federal prison populations but only 12.3% of the U.S. population … African Americans constitute 13% of all monthly drug users, but they represent 35% of arrests for drug possession, 55% of convictions, and 74% of prison sentences.¹⁷

Furthermore, there is room for freedom for all children, especially minorities. Since 1973, the Children’s Defense Fund has campaigned for adequate health coverage for all children, to protect children from abuse and neglect, to promote equal access to quality education, and to end child poverty and the cradle to prison pipeline that funnels too many youth down the path to prison.¹⁸   Certainly African American churches can continue to watch for freedom.  During Watch Night, African Americans can praise God and celebrate the progress that has been made in the freedom struggle, and they can renew their hope and faith in God to face the challenges that lie ahead.  African Americans can watch with anticipation that the complete promise of freedom will be fulfilled. Black Christians can be inspired by the prophet Jeremiah’s words to the people of Israel, “For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope” (Jeremiah 29:11, NRSV).

III. African American Traditional Songs

The following traditional hymns can aid African Americans in reflecting on how God has been and remains to be their source of hope in the freedom struggle. Written by Albert A. Goodson, “We’ve Come This Far by Faith” is a congregational hymn that can encourage African Americans to cogitate how far they have come in America from the era of slavery to the present. The lyrics of “How I Got Over,” an African-American hymn written by Reverend C. H. Cobbs, can also inspire African Americans to anticipate victory in the freedom struggle. Cobb imagines one day entering paradise and looking back and pondering, “How I got over?” Not only can getting over be a referent to heaven but it also can be a referent to the realization of earthly hopes and dreams. “O God, Our Help in Ages Past” is an English hymn written by Isaac Watts. The hymn paraphrases Psalm 90, a prayer of Moses. In this Psalm, Moses distinguishes the eternal nature of God from the finite nature of human beings. Moses muses how God has been a dwelling place and source of refuge for the children of Israel for all generations (Psalm 90:1). As they bring in the New Year, this hymn can inspire African American Christians to ruminate how God has been their sustaining power and source of security throughout the ages, their “help in ages past” and their “hope for years to come.”

We’ve  Come This Far by Faith

Chorus
We’ve come this far by faith leaning on the Lord; Trusting
In His Holy Word, He’s never failed me yet.
Oh, Can’t turn around, We’ve come this far by faith.
Verse
Don’t be discouraged with trouble in your life.
He’ll bear your burdens
And move all misery and strife, That’s why we’ve
*(Optional: Recitation)
Just the other day I heard a man say he didn’t believe in God’s Word;
I can say God has made a way, He’s never failed me yet, Thank God,
We’ve come this far by faith.¹⁹  

How I Got Over

Chorus
How I got over (How I got) over, my Lord, and my
Soul looked back and wondered (wondered, wondered) How I got over, my Lord.
The tallest tree (in) paradise, The Christians
Call (it) tree of life. And my soul looked back and
Wondered (wondered, wondered) How I got over, my Lord.
Lord, I’ve been ‘buked (and) I’ve been scorned, And I’ve been
Talked (‘bout as) sure as your’s born. And my soul looked back and
Wondered (wondered, wondered) How I got over, my Lord.
Oh, Jordan’s river (is so) chilly and cold, It will chill your
Body (but) not your soul. And my soul looked back and
Wondered (wondered, wondered) How I got over, my Lord.²⁰  

O God, Our Help in Ages Past

O God, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home!
Under the shadow of Thy throne
still may we dwell secure;
Sufficient is Thine arm alone,
and our defense is sure.
Before the hills in order stood
Or earth received her frame,
From everlasting Thou are God,
To endless years the same.
Time, like an ever rolling stream,
Bears all its sons away;
They fly, forgotten, as a dream
Dies at the opening day.
O God, our help in ages past,
Our hope for years to come,
Be Thou our guide while life shall last,
And our eternal home.²¹  

IV. A Watch Night Poem   Cheryn D. Sutton of Philadelphia, Pennsylvania wrote the following poem which highlights the African American history of Watch Night. The poem can be read during Watch Night services or printed in the church bulletin as a reading.

Watch Night

The Lord will watch over your coming and going both now and forevermore. –Psalm 121:8
We gather
with quiet invocation and fervent shouts
in prayer houses built by our ancestors.
It is the anniversary of freedom’s eve,
the beginning of a new year;
and our voices ache with jubilee songs
our feet moving, our bodies possessed
our spirits remembering.
It was on New Year’s Day long ago when enslaved Africans,
their children,
and their children’s children
became irrevocably free.

On the 1^st day
of January, A.D. 1863,
all persons held as slaves
within any State
or designated part of a State
the people whereof
shall then be in rebellion . . .

The freedom words
that were woven into sweet-grass baskets,
hidden in the words of negro spirituals,
preached aloud at campground meetings,
sung to black babies in sleepy-time songs,
would become the law of the land

Alleluia.
Praise the Lord.

Then freedom’s eve became freedom’s day
(after 100 days of waiting,
three years of a bloody civil war,
more than two centuries of servitude)
as an answer to the petitioner’s plea:
How long, my Lord, how long
Truly there was a reason why,
so many were gathered
on that new year’s eve in 1862:
skins dark as the midnight sky,
or pale as the sand on a sea island beach,
Truly there was a reason why,
embraced by traditions from across the seas,
our ancestors had the griots
tell those wonderful stories of home.
Truly there was a reason why,
they created drum sounds with their feet,
their hand-claps, and their rhythm sticks;
spoke of a future free of shackles,
waited and watched till the morning came. They trusted the words of Lincoln:
Shall be then, thence forward,
and forever free.
They believed the words of Leviticus:
It shall be a Jubilee for you
and each of you shall return to his possession,
and each of you shall return to his family.
But could they really have faith
(this time)
that the righteous would truly be blessed?
for the comings and goings of life
can never be foretold.
How long, my Lord, how long? There was no word at midnight,
nor at daybreak,
but past dusk on New Year’s Day came a message:
tapped across telegraph wires,
spoken at great mass meetings.
The proclamation had been signed.
Emancipation was forever.
God’s chosen would be free.
It was written:
. . . upon this act,
sincerely believed to be an act of justice
warranted by the Constitution
upon military necessity
I invoke the considerate judgment of mankind
and the gracious favor of Almighty God. Now, more than a century later,
in churches and chapels and houses of prayer,
on the anniversary of freedom’s eve,
on watch night:
we gather
to welcome yet another year;
to bring in jubilee,
Waiting anew for the midnight hour
with whispers and shouts,
singing and silence,
libations and thanksgiving.
Remembering that we were not always
Free.²²  

V. Visual Suggestions for Church Programs or Screens  
To assist members in their Watch Night service, the worship leader may place the following in the church bulletin or on the projector screen. This image can be copied from the website on this page or from the 2008 African American Lectionary Watch Night material. Simply go to the Year One archive on the website to print it.   An Image of a Freedom’s Eve Celebration²³



An audio visual clip of Dr. Martin Luther King’s “I Have a Dream Speech,” particularly the segment where he discusses the Emancipation Proclamation can also be used.²⁴




 VI. Annotated Resources

Some books that can aid African-Americans further exploring Watch Night include:

1. Abbington, James, and Linda H. Hollies. Waiting to Go! African American Church Worship Resources from Advent Through Pentecost. Chicago, IL: Gia Publications, 2002; Bone, Daniel L., and Mary J. Schifre. Prepare: A Weekly Worship Plan Book for Pastors and Musicians. Nashville, TN:Abingdon Press, 2008.


These worship books provide hymns, gospel songs, scriptures, and images that can help the worship leader prepare for the watch night service.


2. Kachun, Mitch. Festivals of Freedom: Memory and Meaning in African American Emancipation Celebrations, 1808-1915. Boston, MA: University of Massachusetts Press, 2003; Williams, William H. O Freedom!: Afro-American Emancipation Celebrations. Knoxville, TN: University of Tennessee Press, 1987.


These rich academic texts offer historical analyses and interesting illustration and photography of various African American emancipation celebrations including Freedom’s Eve, Emancipation Day, and Juneteenth.


3. Smiley, Tavis. The Covenant with Black America. Chicago, IL: Third World Press, 2006; Franklin, Robert M. Crisis in the Village: Restoring Hope in African American Communities. Minneapolis, MN: Fortress Press, 2007.
Their works contain statistical analyses that pinpoint current challenges and complexities in African American communities and both works also contain strategic plans of action for African Americans to consider adopting and enacting to address black family, community, ecclesiastical, educational, and political breakdowns.

Notes

1. “Watch Night.” Snopes.com. Online location:  http://www.snopes.com/holidays/newyears/watchnight.asp accessed 21 July 2009; Podmore, Colin. The Moravian Church in England, 1728-1760. Oxford: Clarendon Press, 1998.
2. “Watch Night Service.” Glossary of Terms. United Methodist Church. Online location: http://archives.umc.org/interior.asp?mid=258&GID=308&GMOD=VWD&GCAT=W accessed 23 July 2009
3. Sydnor, Calvin H. “Editorial – The Watch Meeting Night Services in Black America Began With the AME Church And Dates Back To The 1700s.” The Christian Recorder Online English Edition 12 Dec. 2008. Online location: http://www.the-christian-recorder.org/tcr-online/ 2008/ 12/christian-recorder-online-english_13.html accessed 21 July 2009
4. Ibid.
5. Ibid.
6. Kachun, Mitch. Festivals of Freedom: Memory and Meaning in African American Emancipation Celebrations, 1808-1915. Boston, MA: University of Massachusetts Press, 2003.  
7. Ibid.
8. Jaynes, Gerald D., ed. Encyclopedia of African American Society. Thousand Oaks, CA: Sage Publications, 2005. p. 870.
9. Ibid.
10. King, Martin Luther. “I Have a Dream.” Washington, D.C. August 28, 1963. Online location: http://www.mlkonline.net/dream.html accessed 21 July 2009
11. Ibid.
12. Kachun, Mitch. Festivals of Freedom: Memory and Meaning in African American emancipation Celebrations, 1808-1915. P. 176.
13. Ibid., 148.
14. Ibid.
15. Ibid.
16. Ibid., 151.
17. Smiley, Tavis. The Covenant with Black America. Chicago, IL: Third World Press, 2006, xiii.
18. Children’s Defense Fund. Online location: http://www.childrensdefense.org/ accessed 29 July 2009
19. “We’ve Come This Far by Faith.” The New National Baptist Hymnal.Nashville, TN: National Baptist Publishing Board, 1984, 1977. p. 222.
20. “How I Got Over.” The New National Baptist Hymnal. P. 266.
21. “O God, Our Help in Ages Past.” The New National Baptist Hymnal. P. 19.
22. “A Watch Night Celebration: New Year’s Eve.”See Behold, a New Thing for “Ideas for Celebrating a Service of Watch Night; The Tradition of Watch Night; How to Explore Watch Night.” Online location: http://www.ucc.org/worship/worship-ways/pdfs/2007/07Behold-A-New-hing.pdf accessed 21 July 2009
23.  Download picture of “Watch Night, 1862.” Hungry Blues. Net. Online location:  http://hungryblues.net/wp-content/uploads/2006/09/watchnightservices.JPG accessed 16 July 2009.
24. King, Martin Luther. “I Have a Dream” video clip. Online location: http://www.mlkonline.net/video-i-have-a-dream-speech.html   accessed 21 July 2009.

CIA, Other Government Agencies Offer Scholarships for Intelligent Intelligence

http://washdiplomat.com/index.php?option=com_content&view=article&id=8849:cia-other-government-agencies-offer-scholarships-for-intelligent-intelligence&catid=1496&Itemid=428

By Karin Zeitvogel
Uploaded on December 27, 2012

Watch what you say: That young intern heading into Washington on the Metro might be training with the CIA.

That's partly because the U.S. intelligence agency offers one of the most generous scholarships for college students — $18,000 a year to successful applicants, with few strings attached.

Besides the requirement of working for the CIA after graduation for one and a half years for every year of scholarship aid received, recipients have to maintain good grades while at school. But even though the CIA is best known for espionage and intelligence, that's not all it or any other U.S. intelligence agency does — and there are quite a few of those agencies. So students with a CIA scholarship can study whatever they want.

Photo: Jason Stitt / Fotolia

Not to be outdone, the DIA, or Defense Intelligence Agency, offers students majoring in everything from international relations to toxicology paid internships or generous scholarships. Seniors in high school can apply for the scholarship, and then have to get their choice of university approved by the DIA.
If a young man or woman thinks they might be interested in a career in military intelligence, this scholarship is well worth it. The DIA not only pays $18,000 toward tuition and fees, but it also reimburses the cost of books and supplies, pays the student an annual salary, and guarantees them a full-time summer job that's related to what they're studying at university.

That's not all, though. The DIA also provides health and life insurance, retirement benefits, and a guaranteed job at the DIA after graduation. And it's not just filing papers: The job is "appropriate to their skills and abilities."

While in school, students must maintain an overall cumulative grade point average (GPA) of 2.75 for the freshman year and 3.0 on a 4.0 scale (or its equivalent) for each semester/quarter thereafter.
CIA and DIA scholars must also be able to obtain security clearance and must be U.S. citizens. Their families have to be, too. "All members of the immediate family must be U.S. citizens. Permanent resident status is not sufficient," the DIA says. Dual nationals have to renounce their other citizenship to be eligible for security clearance.

The scholarships are aimed at bringing a more diverse, and more diversely trained and qualified talent pool into the U.S. intelligence community.

Another program set up to achieve that end is the Intelligence Community Center of Academic Excellence (IC CAE), which began in 2005. The program falls under the umbrella of the Office of the Director of National Intelligence (ODNI), the parent company, if you like, of the CIA, DIA and 14 other U.S. intelligence agencies, including some that might not automatically be associated with intelligence gathering, such as the Departments of the Treasury, Environment and Energy.

Photo: Fotolia

But of course, intelligence gathering isn't all ODNI agencies do. Around a dozen U.S. universities, from Virginia Tech to Howard and Trinity University in D.C., to Wayne State in Detroit and California State, are part of IC CAE. Schools selected to be participants in the program receive a grant from the ODNI and set up their own unique curriculum to avoid producing "cookie-cutter" intelligence officers.

Virginia Tech says its CAE program is aimed at "helping to meet the intelligence community's critical need for diverse personnel who possess the technological, analytic and critical language capabilities needed for the 21st-century world." Students from all majors who are interested in a career in national security are eligible for scholarships and fellowships, including "substantive study abroad experiences," the university's website says.

The State Department, which is part of the same intelligence community as the CIA and FBI, offers language programs that have the added draw of whisking you off to places like Morocco, Indonesia, Jordan, Korea or a dozen other destinations.

Students selected for the State Department's Critical Language Scholarship (CLS) Program get to take intensive classes during the summer in 13 languages deemed "critical" to the United States. Last year, 631 scholarships were awarded to students of Arabic, Azerbaijani, Bengali, Mandarin, Hindi, Indonesian, Japanese, Korean, Farsi, Punjabi, Russian, Turkish and Urdu.

Language scholars do not all have their eyes on an intelligence career. William Zeman, who studied Turkish as a Critical Language Scholar, moved to Istanbul after he'd finished his studies and is now a copy editor for the Oxford Business Group and a freelance journalist who regularly contributes pieces to Time Out Istanbul. And scholar Damian Harris-Hernandez, who also studied Turkish, produced a short film about the Pink Bicycle Movement, which wants to get more Turkish women and girls on bikes. Harris-Hernandez voiced the film in Turkish, proof that the scholarship works.

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About the Author

Karin Zeitvogel is a contributing writer for The Washington Diplomat.

Last Edited on December 27, 2012

First African-designed smartphone and tablet hit market

By Dave Mayers | December 25, 2012, 4:48 AM PST

 

Verone Mankou with the Elikia

When 26-year-old Congolese entrepreneur Verone Mankou followed up the introduction of the first African-designed tablet with the announcement of the first African-designed smartphone, some within the local tech community looked on skeptically. This was Africa after all, and other tablets and smartphones claiming to be “African” were shown to be little more than Chinese designs with only superficial unique traits.

It also didn’t help that Mankou’s company, VMK, was based in the Republic of Congo.
Speaking at the third annual Tech4Africa conference in Johannesburg last month, Mankou touched on the difficulties of running VMK from Congo. He also stressed, despite the hurdles, why he thought it was important for an African company to invest in the local smartphone and tablet markets. “Only Africans can know what Africa needs,” he said.

“Apple is huge in the U.S., Samsung is huge in Asia, and we want VMK to be huge in Africa.”
His products, the Way-C tablet and Elikia smartphone are part of an effort to take on the technology giants in his own back yard.

The Way-C, or “the light of the stars” in the local Lingala language, is a small tablet roughly the size of Samsung’s Galaxy Tab. It measures 7.4″ x 6.7″ x 0.5″ and weighs 13.4 ounces. Wi-Fi connectivity and 4GB of internal memory come standard. While its specs aren’t eye-popping, the price is. At $300, it comes in less than the iPad mini.

The Elikia (”Hope”) is an Android-based smartphone with a 3.5-inch display, rear and forward facing cameras, 512MB of RAM, and a 650MHz processor. It retails for $170 without a contract.

The aim, says Mankou, is to get these products into African hands by making them easier to afford.



There has been some negative reaction on local tech blogs, and much of it seems to come from a belief that these products are made by what is called an original equipment manufacturer, or OEM. A few years ago, Africa’s “first” tablet was found out to be an OEM product available not only in Nigeria, but throughout the world sold under different names. Its claims of being African were shot down, and the company was regarded as just another merchant pushing foreign products on local consumers.

Mankou’s VMK is adamant that this is not the case with its products, even devoting a page on its website to address the accusation.

Brazzaville, the capital city and home base for VMK, is known more for being an entrepôt to the nation’s huge oil reserves than a home for innovative business. The World Bank ranks Congo-Brazzaville as the 183^rd worst country to do business in, out of the 185 nations measured. It often takes more than half a year to start a company in Congo-Brazzaville, compared to just 13 days in the States.
But this is where Mankou chooses to do business.

“Congo has the same problems as all sub-Saharan African countries: it’s difficult to get funding, so it’s difficult to create big projects,” he told local technology blog TechCentral.

After spending nearly two years fundraising, Mankou finally had enough to start making African-deisgned tablets and later smartphones for his countrymen.

Some of the first images of Elikia show an engraved “Designed in the Republic of Congo, assembled in China,” intentionally mirroring Apple’s  “Designed by Apple in California.” Much of the marketing behind the Elikia and the Way-C seems like an attempt to ape the products’ Apple counterparts.

The Elikia being manufactured in China

Like Apple, VMK has had to answer for manufacturing its products in China, a country with a higher per-capita GDP than the Congo.

Earlier this year Mankou told the AFP that VMK wanted to keep as much of the phone African as possible, but decided to manufacture it in China “for the simple reason that Congo has no factories and for price reasons.”

Yet some question the wisdom of manufacturing high-priced items overseas and marketing them to what remains a wealthy elite in Congo.

Mankou plans to sell his products outside of Congo in the near future, and has already moved into 10 other West African countries and even Belgium, France and India.

http://www.smartplanet.com/blog/global-observer/first-african-designed-smartphone-and-tablet-hit-market/8563