Constitutional protection for bazar multiple cultural practices
Leon W Todd Jr
Local school officials in Milwaukee, Wisconsin have had some major problems dealing with religious education within public school classrooms, and with drug dealing and usage as parts of religious rites of passage. These problems are typically associated largely with Afrocentric Religious Cults, and in connection with the U.S. Religious Freedom Restoration Act (RFRA) passed by Congress in 1993.
Congress Enacts the RFRA Act
Members of the Native American church said that free exercise of their religious right was unconstitutionally burdened by an Oregon status that criminalized the use of the hallucinogenic drug peyote, which the church used sacramentally. The court sided with Oregon, saying an individual’s obligation to obey generally applicable laws prohibiting socially harmful conduct is not contingent on the laws coinciding with an individual’s religious beliefs. Congress provoked the court by saying in RFRA that this 1990 ruling virtually eliminated the requirement that the government justify burdens on religious exercise imposed by laws neutral toward religion. Now the Court has replied to Congress saying, “We did no such thing and, anyway, constructing the Constitution, is simply not part of the job description for Congress.”
Peyote and Polygamy, etc.
The 1990 peyote case was really not much of a constitution novelty. In 1879 the court upheld a general prohibition on polygamy, even though it was very burdensome to many Mormons who already had more than one wives. Then the court has upheld universal issuance of Social Security numbers even though some people have religious objections to such entanglements with the state. It has sustained military rules against the wearing of the religious garb while in uniform, and then rules denying prison inmates exemption from work requirements for religious reasons. The court sided with the Amish parents who objected on religious grounds to Wisconsin’s mandatory attendance laws. However, the court stresses that it did so only because that particular case was a compound consideration of two separate things: the free exercise of religion, and of parental rights to control children’s education.
Prison Inmate Freedoms
There have been about 200 Supreme Court decisions on cases brought by prison inmates claiming that the RFRA protects their personal rights pertaining to drug use (largely marijuana), dress and grooming requirements, and even the “satanic right” to burn Bibles. Some people who are happiest when hysterically unhappy predict local governments will now inflict on the religious the death of a thousand cults.
Select Religious Cults
A number of presently organized religions cults like Ausar Auset Society, Yonuba, and Rastatarians have bet on this law and maybe the charter schools movement to guarantee their full access to public tax moneys via the budgets of public school districts. The intent for use of such tax moneys was primarily to foster the spread of their religions.
Incest and Child Abuse
In discussions about the separation of church and state and in debates over race relations within the public school setting unwarranted legal speculation and “race card” posturing about possible constitutional protection for certain bazaar multicultural practices of Afrocentric Cults like polygamy, incest, female circumcision (FGM) and certain forms of child abuse based on the genetic culture coming of age of race specific adolescents within different races (different cultural groups for the intellectually confused) are no longer appropriate. These cultists have been very orthodox to the North African region, and have been referred to as rites of practices of the ancient pharaohs. Many of these ritualized forms of child abuse as have been practiced in our Black communities under the protection of RFRA in the United States can now be appropriately prohibited under the law.
Now local school boards can freely set standards about what is taught as “culture” in the classrooms, and what is taught as “rites of passage” instruction. In many cases, of course, charter schools may use public tax moneys for unholy religious activities. Afrocentric cultists have sought to join conservative support for their access to public school tax dollars to support Afrocentric missionary schools.
Drugs as Communication Sacraments
Under the recent Supreme Court reviews religion can no longer be a defense for the religious or cultural use of cocaine, heroin, and marijuana as communion or other religious sacraments; or for sacrificial rites by Afrocentric religious cults.
Christian School Money
Many in the local business community have failed to comprehend that the religious charter school movement is not just about local tax moneys for empty inner city Christian schools like the Catholic and Lutheran elementary and high schools. The use of the money at these Christian schools is typically for character based education and supposedly about raising the morals of Black children to the levels of the Ten Commandments for purposes of insuring a “work ethic.” In addition, the religious charter school movement is about use of the tax dollar to support Afrocentric heathen and pagan religious schools which embrace the worship of Vodoun, the Voodoo and Yonuba God of the Dead; the worship of the Canaanite God “Baal” of the Old Testament; the worship of the Golden Calf of the Black Dravidian religion of Ancient India and Persia; the worship of Ausar of the Egyptian God of the dead; and of Auset the Egyptian Goddess of Fertility. All these and more are to be found in the nationwide Black and separatist Khamit movement so prevalent among some minorities in our large urban cities.
Enhance Black Children’s Pride
The argument of persuasion of certain cult racist groups who abhor the Christian culture and religions of the White people goes, the best way to raise the academic standards of Black underachieving children and youth within the United States is to first deal with their pride and their self esteem. In order to foster pride they are taught to worship the religions of Sodom and Gomorrah, Canaanite cities of the Old Testament. Dante in the Divine Comedy called pride and self-esteem one of the seven deadly sins. Canaan, the father of the Canaanites was the biblical son of Ham whose children (the Canaanite nation) Noah cursed because of the sexual disorientation of their father, Canaan. According to mythology, Ham and his children were turned Black as a result of Noah’s curse because of the perverted prurient interest of the family and subsequent generations of Canaanites (Genesis 9:25). Noah cursed his grandson, Canaan, the son of Ham who mocked his father for his drunken nakedness.
Cult Freedoms in Prison
Much of the legal and social arguments and even enthusiasm supporting the Afrocentric heathen and pagan religious cults in the Black community in our American cities comes from the success they had as ex-offenders earlier in our prisons. Many of the four to six thousand ex-offenders (great majority Black) who are returning to Wisconsin communities annually have experienced a certain level of success in gaining fundamental freedoms over the system while in prison through a conversation to some exotic or pagan religious cult. Many have been successful in gaining a modest level of personal and civil freedom while in prison under the RFRA’s religious protection. Often adolescents returning to the public schools to complete their high school education from the criminal justice system bring that new found religion and culture with them into the public school environment.
Cult Basis of Deviant Behavior
Many have experienced great successes and heightened pride and self-esteem (usually as recognized leaders because of their experience) in relation to their allegiance to these bazaar beliefs and peculiar practices. When they enter our public schools they are often incorrigible on the basis of being reborn into a satanic rite of Afrocentric cult and protected by the Religious Freedom Act (AFRA) passed by Congress in 1993.
School Superintendent and the Cults
Often White school superintendents were easily intimidated by the heathen and pagan religious culture of the cults of color which appeared to be protected by the RFRA constitutional guarantees. Black school superintendents often have used the same law to play the race card to buy a couple of years of poor performance while still pretending they could be a superintendent in a largely White confused school boards. Once the race specific curriculum of culture had gone behind the color curtain (Ebony culture to some), it proved difficult for some school officials to deal with the problem in light of political correctness (PC code). Blacks who opposed the secret Khamit movement were cast as either “Toms” or sometimes “oreo cookies.” Whites who raised legitimate questions were referred to as “racists.”
Religious Freedom in Texas
In Boeme, Texas an archbishop of the Catholic church was denied a permit to enlarge a church because it was in a historic preservation district. The archbishop insisted that the city was violating the RFRA, which prohibits governments from “substantially” burdening the free exercise of religion, even if the burden results from from a rule of general applicability; unless the rule is the “least restrictive means” of servicing a “compelling” government interest.
Recent Supreme Court Decision
The recent decision by the Supreme Court overturning that aspect of the law as being unconstitutional (sponsor religious activities in school) is looked upon as a major setback for the multicultural cult movement in America that seeks to substitute the word “culture” for the word “race” and even “religion.” Now local school boards and civil authorities can get back to the planning for the fundamentals of education and law enforcement unhampered by the constitutional rhetoric games of race, religion and culture. The U.S. Supreme Court has now made the race card far less potent for public education and for the local enforcement which must go handin-hand in helping the inner city youth raise beyond the detrimental and limiting aspects of their roots in the ghetto culture.
The overheated title Congress gave to the Religious and Freedom Restoration Act (RFRA) of 1993 has given some people to conclude that the U.S. Supreme Court overturning of it means that religious freedom is in peril. Actually, in reality it means that Congress can not dictate what the Constitution means; it is clearly the province of the Supreme Court. In declaring the RFRA unconstitutional, the court simply declined to share the power it had wielded since 1803. That was illustrated when Chief Justice John Marshal, in Marbury vs. Madison grounded judicial review in the insistence that it is “emphatically the province of the judicial department what the law actually is.
He described in somewhat summary fashion a whole set of lesson plans related to character education for each grade K through 12. Each module at every grade level is based on the notion that some type of code-of-ethics is critical for both good moral and effective child maturation. It is important for the child and parent to be benchmark behavior of the child at each level of development and maturity and for the child to be aware of such stages in positive growth and development.
Stable Family Constellation
He referred to the Valdez study and indicated that self-esteem was missing as a casual or motivating variable. He insisted that where there is no family identity or stable family constellation there will be no or little family environment to nurture academic achievement. As a rule there is no substitute for the nucleus family for stable child and family interactions. Stability in the family relations with the child also seems to be an important element for nurturing a child to success in the information economy.
Village Concept Unimportant
The village concept can not be a substitute for family nurturing. This seems to go to the heart of the recent presidential debates between President Clinton and Bob Dole in 1996 where the argument was in relation to the village and the family as related to school achievement and delinquency. While the village is a part of every pupils life, it is never as important or critical in the child’s life and development as the family; where there is a village (as opposed to strictly rural areas, for example)..
Character Education as Substitute for Religion
Instead of the school trying to offer the students religious education, the proposed character education provides a code of ethics education as a substitute. If the family and the neighborhoods are unable or unwilling to offer religious training, and since the schools are not able legally to offer religious training, character education seems to be the logical substitute to bring democratic maturity to our youths. Public schools are the only answer in the home or community..
It is clear that successful parents tend to sponsor their child’s academic achievement more than the non successful ones. Since James Coleman issued his finding in the national study conducted in 1965 the role of the parent in our schools has become a primary focus. To insure equality for educational opportunity for children, the parent has become an important consideration.
Household Educational Level
The educational level of parents has been the main variable repeatedly identified which has been demonstrated to effect academic achievement in our schools. Where the academic achievement of parents is high, the academic achievement of pupils in the school tends also to be high. The parent educational level equates with parent involvement and with parent empowerment in relation to the school. Higher educational level of parents often means verbal interaction between parent and child around issues, personal behavior, and planning for the future. It should be remembered that goals and motivation have the same psychological component, and that without goals there can be no personal motivation.
Single Parent Home
One of the problems in our inner city schools has to do with the single parent home of the African-American child. In some large cities single parent homes account for 90 percent of the AfricanAmerican youngsters. Here always the problem is trying to determine the best way to compensate for the lack of a two parent family involvement for the child. Typically, it means trying to engage the child in recreational activities with adult careful supervision, and seeking to convey warmth and emotional nurturing during the early and even through the teen years, and seeking to build meaningful informational relations between the school and the home. Character education serves as an important means to accomplish these objectives.
Copyright Project Innovation Winter 1997
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