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open letter calling for accountability of racial discrimination and white supremacy to the united methodist council of bishops and general secretaries

From the Desk of the rev. dr. candi dugas | 27 April 2021

Just because an organization is a church, it should not be allowed to get away with unlawful practices.

Shortly before Thanksgiving 2019, despite and because of phenomenal success in my work, Rev. Sara Webb Phillips of the North Georgia Conference of the United Methodist Church handed me a letter (as she reported to me was upon the guidance of members of Bishop Sue Haupert-Johnson’s cabinet) wrongfully terminating my role of Pastor of Worship & Arts at Grace United Methodist Church (Atlanta, GA) of the North Georgia Conference of the United Methodist Church because I complained about racism and white supremacy at the church. To terminate an employee because she complains about racism is retaliation, and is unlawful — against equal employment opportunity laws, including Title VII of the Civil Rights Act of 1964. (See the letter below, with the unlawful retaliation language highlighted.)

Retaliation for rev. dr. dugas’ complaints about racism/white supremacy at Grace UMC, Atlanta, GA: “Based on … recent remarks you have made to our staff about being racist and in line with White Supremacy, … we will no longer need your service/employment with Grace UMC effective immediately.”

However, the North Georgia Conference of the United Methodist Church is getting away with their unlawful practices due to the “ministerial exception,” which allows religious organizations an exemption from the law under the auspices of “separation of church and state.” I write so that the North Georgia Conference of the United Methodist Church will not get away with their unlawful practices. Despite my right-to-sue from the Equal Employment Opportunity Commission (November 2020), I am unable to pursue what the North Georgia Conference of the United Methodist Church owes me due to the ministerial exception. My next recourse is to make this egregious harm as public as possible to hold them accountable. I want what the North Georgia Conference of the United Methodist Church owes me — a clear, thorough, and public apology accompanied by financial redress. I also want Black clergy and congregants to know more clearly and definitively that the United Methodist Church is not a safe space for us to work or worship.

How Did We Get Here?

In spring 2019, after approximately eight (8) months in my role of Pastor of Worship & Arts at Grace United Methodist Church, and the accompanying phenomenal success that began rather immediately upon my hiring, Bishop Haupert-Johnson appointed Rev. Phillips, a pastor “who displays a propensity for racist behavior.” (EEOC File №410–2021–000669) Why would Bishop Haupert-Johnson make such an appointment to a congregation that had recently begun to grapple with the active racism/white supremacy in its midst? Why did she not instead appoint a pastor that would assist in continuing to root it out and dismantle it? It’s Bishop Haupert-Johnson’s job to know of such dynamics, to appoint in ways that do no harm, and that affirm and uphold what the North Georgia Conference of the United Methodist Church says is its commitment to racial equity, diversity, and inclusion. Beyond this negligence and/or ignorance (i.e., ignoring) by appointing Rev. Phillips, Bishop Haupert-Johnson stated in 2018, “I also want to personally acknowledge my complicity in white supremacy.” (“Bishops sound alarm about surge in racism,” UMNews.org, 7 Nov 2018) Several months later, in spring 2019 with her pastoral appointments, Bishop Haupert-Johnson did not mind continuing to be complicit — if not active.

Prior to the spring 2019 appointments, the phenomenal success that we celebrated at Grace United Methodist Church under the leadership of Rev. Stacey Rushing was well-documented quantitatively and qualitatively:

===> In just under one (1) year, my John 4 worship & arts design strategy that I proposed and shared with the church introduced at least 89 new artists and community experts to Grace United Methodist Church to help lead ministry, plus 300–400 new attendees that included a core group of repeated worshippers — with little marketing.

rev. dr. dugas with the incredible Worship & Arts team celebrating Easter 2019 at Grace UMC, Atlanta, GA.

===> One Sunday a first-time visitor left with the others following worship, but then almost ran back inside to tell me, “I just had to come back and tell you thank you for doing this. I will be back.” (“One of them, when he saw he was healed, came back, praising G~d in a loud voice. He threw himself at Jesus’ feet and thanked him — and he was a Samaritan.” Luke 17: 15–16)

===> Another Sunday, Easter in fact, a Black woman who rarely attends church shared with me as she was leaving following worship, “I needed this today. I was not sure about coming here at first.”

===> Throughout the week countless others approached me in the building (or via email) we shared with the General Board of Global Ministries of the United Methodist Church asking about the next planned event if I had not yet posted a flyer, or to offer their life story to be a part of the ministry. (NOTE: During the same period in which I was experiencing racial discrimination, Ms. Ivy Couch was experiencing in another part of the building with Global Ministries a work environment that led the EEOC to file suit against Global Ministries. This suit for retaliation discrimination was settled in February 2020.)

===> Following Rev. Rushing’s departure, many of these newer attendees came to me asking where she went. They often commented something like, “I miss her. From the moment I met her I knew she was the real deal, just something about her.”

All of this success from September 2018 through the next 14 months at Grace United Methodist Church occurred during a persistent season of steady decline in church attendance and membership in the United Methodist Church in the United States of America. Instead of sustained celebration, this success became the catalyst for the exposure of racially/white supremacist motivated disdain because I was the Black woman leading the work in worship and arts. When Bishop Haupert-Johnson appointed Rev. Phillips to Grace United Methodist Church, all of the progressive effort that Rev. Rushing and I were implementing together stopped. I no longer had support for the success my leadership had cultivated.

And my complaints about the racism/white supremacy at Grace United Methodist Church began to be unheeded. I complained when Rev. Phillips sought to exploit the 1619 anniversary by connecting with a new, unvetted evangelical movement, One Race, that opposes including openly gay people in the life of the church. (Grace United Methodist Church openly affirmed LGBTQIA+ siblings’ participation in church life and leadership.) The inherent racial bias active in one of its more prominent leaders became public months later when he characterized chattel slavery in the United States as a “blessing.” I complained when Rev. Phillips exploited a few of the Black children in Grace’s children’s ministry following a viewing of Black Panther, by staging pictures of their displaying the Wakanda gesture for the church’s newsletter, using it out of context, and misspelling it, something like, “Wekenda.” I complained (and refused to participate) when Rev. Phillips’ attempted to exploit the raw pain of Black people by irresponsibly hosting a viewing of When They See Us. At the time of her proposal, she had not viewed the documentary; she wanted me to consult with a white United Methodist pastor in the Midwest about how best to host it; and she did not want to have viewing sessions in a way that protected Black people and their emotions/reactions/triggers.

Moreover, as I continued to complain about even more incidents of racism/white supremacy, Rev. Phillips increased her harassing attempts to end my employment at Grace UMC. Regularly she would set a meeting with me for one topic, and that meeting would instead end up being about matters around my employment. I began to experience what it felt like to be hunted, a dangerously racist/white supremacist dynamic that I’d only read or heard about from other Black people. I began to notice her staring at me, uncomfortably so, especially following a particularly potent worship experience that I’d designed and facilitated. I had to seek medical, mental, and additional spiritual support beyond my regular practices for the symptoms and conditions developing due to stress and working in a hostile, toxic environment. It’s a jarring and painful reality to face that despite life-long connection and service along with stellar records of education and employment excellence — at the end of the day, in white space, you’re “still nigga.” (Jay-Z)

Bishops and General Secretaries, how are you okay with these racist/white supremacist practices?

How is it all right with you that your status as the Church of Jesus Christ protects you from lawful redress when you are guilty of unlawful acts?

What are you going to DO to account for and repair my wrongful termination and the wounds I’ve suffered?

Legacy of Racism/White Supremacy — The Discounting + Dismissal of Black Bodies

Within my EEOC file is a letter from the attorney responding on behalf of the North Georgia Conference of the United Methodist Church that takes great care to explain how I am not a clergyperson ordained by the United Methodist Church, and that United Methodist clergy undergo a “rigorous process.” As I read this letter I wondered the purpose of the inclusion of this explanation; it seems to have nothing to do with (and possibly contradicts) their bottom-line defense of ministerial exception to Title VII. What was the compelling need to characterize me as the “other” when in fact I was one of your own? Is this lack of knowledge in the North Georgia Conference of the United Methodist Church representative of that in the systemically racist/white supremacist United States of America — ignorance that only sees the color of my skin rather than the deep character and service legacy of which I am a part and to which I have contributed since I was a child?

Are Bishop Haupert-Johnson and other leadership of the North Georgia Conference of the United Methodist Church aware of the ecumenical service my grandfather, Deacon Julius Brown, gave to Andrews Chapel United Methodist Church? And the decades of honored service from my aunt, Mrs. Carolyn Crowder, at that same parish — service so widely impactful there and to the City of Atlanta where she also served on the Atlanta Public Schools Board of Education, acknowledged by United States Congressman David Scott in a proclamation, and by the Atlanta Journal & Constitution in an exhaustive obituary? Are they not aware that my own commitment to serve began at that same Jonesboro, GA parish, including some of the earliest signs that G~d would call me to ordained ministry? How about the subsequent decades of service in my adult years to Ben Hill United Methodist Church and Impact Church before my time at Grace United Methodist Church? When they allowed (directed?) their legal counsel to describe me as other, as below the rigorous United Methodist Church ordination process, were they not aware that I graduated with honors from Gammon Seminary (United Methodist) at the Interdenominational Theological Center (Atlanta, GA) and was a top candidate for United Methodist ordination? (It was I who withdrew my candidacy at G~d’s prompting.) Or the academic excellence that accompanied my Doctor of Ministry degree from Columbia Theological Seminary (Decatur, GA)?

If not, they should be aware.

It’s their job to know.

Why did they not inquire? Were they not interested?

It seems that my Black legacy does not matter, especially when alongside the white systems which challenge my phenomenally successful work and label it in ways that best suit its purposes rather than whether my service fulfilled G~d’s charge and benefitted G~d’s people. When asked just before Lent of 2019 what healing would look like for Grace United Methodist Church, one worshipper wrote, “More white people — Some more black people who are like white people in forms of worship.” I suppose that about sums it all up. Black bodies are only appreciated and relatively safe in white spaces as long as they are like whiteness, and in fewer numbers than white bodies. The fact that the white space is the North Georgia Conference of the United Methodist Church (the largest in the United States) matters not — with its definitively predominately (90%) white congregations and white clergy. Church or not, white space continues to be intolerant of, hostile and toxic to, and discriminatory (with retaliation) against Black bodies — without accountability.

A worshipper’s answer to the question of what healing would look like at Grace UMC, Atlanta, GA.

Breadcrumbing in the Name of G~d

The United Methodist Church has a 53 year-old General Commission on Religion & Race. It has a statement to dismantle racism. And it has a 20 year-old tagline of “open hearts, open doors, and open minds.” Recalling this, the immortal words of Mr. James Baldwin come to mind, words at the top of a large poster on my wall, “I can’t believe what you say, because I see what you do.” And the rest of the poster is blank because what you do is nothing.

Bishop Haupert-Johnson and the leadership of the North Georgia Conference continue to say many things — and do nothing.

On or around 9 June 2020 Bishop Haupert-Johnson and the leadership of the North Georgia Conference of the United Methodist Church published “A Call to Repentance and Pledge from the Bishop and Cabinet.” It listed various acknowledgements, confessions, and laments regarding the racial reckoning that was rampant across the country last summer. It listed a pledge of seven (7) actions and a “fervent” prayer to love one another. It is billed as a kind of repentance that will bear fruit. Really??? Because the letter from legal counsel representing Bishop Haupert-Johnson and the North Georgia Conference of the United Methodist Church that I referenced above was dated approximately three and a half (3.5) months later, on or around 22 September 2020. If there was no other opportunity, my case was one for Bishop Haupert-Johnson and the North Georgia Conference of the United Methodist Church to repent in a way that would bear fruit — and they did not. Strange fruit, indeed.

Additionally in 2020 I watched a video of Bishop Haupert-Johnson repeat her confession of complicity with white supremacy. How often does she say the same thing over and over again — and do nothing? Somehow it’s fine for her to continue to confess without taking corrective action(s)? Are Black United Methodists (and other Black people who pastor and attend UMC parishes) supposed to accept the breadcrumbs of complicit confessions and spectacles of protest marches through downtown Atlanta as sufficient anti-racist fruit?

Woven into the tightly knit fabric of racism and white supremacy that is the United States of America is the participation of the Church. It’s not complicit; it’s culpable. Racist, white supremacist Christians stole this land from Native Americans and enslaved Africans to build it. Lynchings of my ancestors were featured moments of entertainment during picnics that followed Sunday morning worship. Only with the Church’s integral leadership, its pervasive participation in systemic racism and white supremacy is it thriving in this country.

Silent Acceptance Does Not Liberate Us

So, like my ancestors, familial and collective, I will not keep silent. My silence does not liberate (i.e., save) any of us. (Ms. Audre Lorde) Sometimes, our voices are all we have — and even for some who feel or are actually trapped, they do not even have that. For surely, Black people are oppressed within an invisible “Central Jurisdiction” of the North Georgia Conference of the United Methodist Church, evident from my wrongful termination to the disproportionate number of Black women clergy appointed to white congregations without any anti-racist/white supremacist training for the congregation to bribes offered to African delegates for their conservative votes at the most recent General Conference.

It’s oppressive (and offensive) to work with a pastor like Rev. Phillips who wanted me to track visitors of color by their apparent ethnic traits, visitors who had not opted in to the church’s database. (I declined to do so.) It’s oppressive (and shocking) to hear a pastor like Rev. Phillips enthusiastically proclaim, “Get some Asians, and some Africans — you can grow a church!” It’s oppressive (and an attempt at being demeaning) for a pastor like Rev. Phillips to value the opinions and observations of a 1st-year seminarian over the qualified knowledge and experience from an ordained clergyperson with multiple decades in ministry/nonprofit executive management and two (2) advanced degrees.

The Call for Justice

And like my ancestors, I live forward knowing that G~d’s justice will most certainly have its way with the North Georgia Conference of the United Methodist Church. What the North Georgia Conference of the United Methodist Church is doing is not only unlawful and a shame, it is willful, intentional, unrepented sin.

And you all know it.

“A Lament for Israel’s Sin. Fallen, no more to rise, is maiden Israel; forsaken on her land, with no one to raise her up. For thus says the Lord G~d: The city that marched out a thousand shall have a hundred left, and that which marched out a hundred shall have ten left. …

The one who made the Pleiades and Orion, and turns deep darkness into the morning, and darkens the day into night, who calls for the waters of the sea, and pours them out on the surface of the earth, the L~rd is his name, who makes destruction flash out against the strong, so that destruction comes upon the fortress.

They hate the one who reproves in the gate, and they abhor the one who speaks the truth. Therefore because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their wine. For I know how many are your transgressions, and how great are your sins — you who afflict the righteous, who take a bribe, and push aside the needy in the gate. …

Hate evil and love good, and establish justice in the gate; it may be that the L~rd, the G~d of hosts, will be gracious to the remnant of Joseph. …

Alas for you who desire the day of the L~rd! Why do you want the day of the L~rd? It is darkness, not light; as if someone fled from a lion, and was met by a bear; or went into the house and rested a hand against the wall, and was bitten by a snake. Is not the day of the L~rd darkness, not light, and gloom with no brightness in it?

I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream.” (Amos 5, NRSV)

“To the angel of the church of … I have this against you …” (The Book of Revelation)

Justice looks like the North Georgia Conference of the United Methodist Church rendering to me what it owes me, what I could have received if the law allowed me to sue a religious institution — like any other employer — for wrongful termination:

===> Lost Wages & Benefits (four months before the beginning of a global pandemic)

===> Emotional and Mental Distress

===> Punitive Damages

===> A Widely Published Apology (including direct, clear, and specific admissions of its series of racist/white supremacist decisions and actions that culminated in the unlawful, wrongful termination (as retaliation) of my position as Pastor of Worship & Arts)

May justice roll down like waters, and righteousness like an ever-flowing stream,

the rev. dr. candi dugas

____________________________

FOR OTHER PEOPLE OF COLOR who have experienced harm, discrimination, verbal/mental/emotional and/or physical assault/violence at a USA United Methodist Church, and would like to share their story(ies), you may do so — anonymously or confidentially — here: http://bit.ly/UMCsoWhiteStories.

(Non-physical assault/violence can happen via slurs, microaggressions, retaliation, etc.)

like calvin on “queen sugar,” white people need to turn themselves in: decentering whiteness

Nova and Calvin on OWN’s “Queen Sugar” | 📷: wearyourvoicemag.com

Lately I’ve been very interested in decentering whiteness, wanting nothing of our liberation movement to have anything to do with white oppression — no more conversations, webinars, town halls, strategy sessions, recommended book lists, podcasts, et al, about what to do with/about white (as a construct) people and the issues they create for Black, Indigenous, Latinx, Asian, and other people of color. I only want to focus on us, as a people.

Even the name of this piece centers what I want to be done with; I am aware of that. So, let’s make the primary audience for this piece ourselves. We do live on this planet with white people; so, we do have a role to play — it’s just not the leading role. (I am also aware of strategies that will help make this blog more visible, increasing the likelihood of someone taking the time to read and engage with it.) 😉

Even with a drafted list below for us to consider, I continued to struggle with what needs to happen exactly, being clear though, that the heavy lifting of the work is exclusively white people’s to do. Then comes along, of course, the beautifully written and produced series, “Queen Sugar,” with the best answer ever! In its Season 5 finale, Calvin surrenders to Internal Affairs for his crime of participating in the beating of a young Black man in order to fit in as a rookie cop, actually delivering the paralyzing blow. He surrenders his freedom to be able to show up authentically in Nova’s life, his Black woman. Exquisite.

And in that moment, it dawned on me. White people keep trying to show up in our lives (the world overall) without doing their work. They need to turn themselves in — surrender their freedom(s). Anything less is inauthentic — trash. That’s the crucial beginning of decentering whiteness and a definitive step of accountability towards justice and our healing.

This is what Calvin is accounting for:

So — here’s my drafted list — how we can decenter whiteness:

  1. Understand, acknowledge, and embrace that decentering whiteness is white (as a construct) people’s work, not for Black, Indigenous, Latinx, Asian, or other people of color.
  2. Commit to stay out of white (as a construct) people’s work.
  3. Redirect white (as a construct) people to their work when they try to bring us into it.
  4. Redirect ourselves to our own work when we’re tempted to help out white (as a construct) people.
  5. Realize that white as a construct reminds us all that we operate in at least one (1) area of privilege, and the work of decentering whiteness is simultaneously the work of decentering privilege. Wherever we find ourselves privileged, it’s also our work to decenter ourselves there. That’s the work of the privileged, and it can only be done by the ones in that space.
  6. Trust the universe to rise and meet us all in our work, and that all will balance out as we do it.
  7. While we engage in justice work, the majority of our energy must be directed toward building for ourselves. This is a process and includes other work, like healing from generational trauma. But the ultimate goal is as Spirit asked me while visiting my parents’ alma mater, For Valley State University, “What are you building?”

Asé.

© 2021, candi dugas, llc

black women: ready for our flowers

I’m thinkin’ we go about life not reflecting on it all that much, because if we did — when we do — we’d be paralyzed by what’s really going on (frfr) and then everything would

stop.

Work unfinished, meals uncooked, homework incomplete, dirty things unclean,

movements un-fought.

A few years ago I wrote and posted a poem that cried out for others to have my back as dependably as I have theirs. At the time I did not know how deeply most Black women desire such support, that my experience was more than just an individual expression of what seemed to be a momentary succumbing to whatever weight of responsibility I was feeling. I did not know it was my connection to the collective, to how pervasively persistent a feeling it was among others who present as I do — a melanin-rich, woman-identifying human being too often caping for the world, too often left out in the cold by the world,

Image: Unknown source

too often still returning to the rescue — bare-backed, and bare-chested.

The other day or so I saw another meme, prompted by the recent egregious arrest of Georgia State Representative Park Cannon after the atrociously staged signing of the state’s gross voter suppression law (Jim Crow 2.0). The meme reads something like, “Black women saved democracy with their votes. Now it’s time for democracy to save their votes.”

And the images were before me — Stacey Abrams and Park Cannon.

Images: vogue.com, cnn.com

And the questions formed, like — Where were the flowers for Black women’s prowess when Rep. Cannon knocked on a wrongly shut door — keeping private what should have been public? Since when does a knock on a door warrant aggressive arrest, … while storming the nation’s capitol warrants widely smiling selfies?

But we know the answers. These are really more sarcastic statements.

Yet there are questions which demand real answers, like — How do we (frfr) establish permanent policies and legislation that create and defend an equitable, democratic society in which every single being in this nation can enjoy full freedom?

However we do it, it will not happen without Black women.

I appreciate Janie’s grandmother’s lament that Black women are the mules of this world. (Their Eyes Were Watching G~d, Zora Neale Hurston) It’s as accurate as it is despairing. Today, I’d begrudgingly admit that we are the wombs of the world — bearing, nurturing, life-giving. From our view comes a wide perspective of all that matters for the highest good with effective pathways of how to get there, including everyone. But like my Big Mama, we also require a strict standard of integrity that those who are self-centered often choose to resist. And that’s when the womb’s strength wields its power to protect and advance the greater good over selfish ambition.

Tina Turner, and husband, Erwin Bach. Image: thesun.co.uk

There are humans of all ethnicities and identities across this globe who have cared well for Black women in our personal and collective relationships. I have yet to witness, though, any of them come through in clutch moments like Black women do. Whether this is our sole plight or not during this period in this lifetime, I cannot confirm. I just know this is what we do. I know that we keep doing it because it’s needed — and to be honest, we must also experience a level of fulfillment from it as well — or else we would not persist.

So, what do I want — for me, for us? I want our flowers. To be commensurately regarded wherever we go, in whatever capacities we serve this world — without struggle, without a fight — freely given to us as we give to the world.

Reciprocity.

Asé.

#blackwomen #politicalpower #staceyabrams #parkcannon #theireyeswerewatchinggod #zoranealehurston #blackwomenwriters #mulesoftheworld #wombsoftheworld #giveusourflowers #reciprocity #havemyback #respect #mypeople #thedugasmethod #compelCOMPLETEfreedom

© 2021 candi dugas, llc

aretha

Image: vogue.com

Happy birthday, Ms. Franklin!

Like millions of viewers, I’ve recently completed watching “Genius: Aretha” produced on the National Geographic channel, and streamed on Hulu.

While many people have been upset about how this production covered her life, since I did not know her personally, I do not know enough about her actual life to compare it to the series for accuracy. Distilling fact vs. fiction was not my experience.

Rather I allowed the series to take me further into a reflective place of sadness and deep empathic connection to the difficult journeys of Black women (seemingly a focus on singers …) living through earlier eras. This journey began as I watched The United States vs. Billie Holiday, both scripts written brilliantly by Suzan-Lori Parks.

At first, I admit, I struggled while watching Ms. Franklin’s struggles, which seemed to be never-ending in the first episodes. I kept asking, “WHEN will we get past the years with Ted so I don’t have to look at him no more?!?!?!” 😉🤦🏽‍♀️😄 I cringed with each of her childhood pregnancies, each time her mother discovered her father cheating, every time Rev. Franklin … well, was Rev. Franklin.

But I continued to watch, and like life, when we hang in there through sorrowful nights – joy indeed comes in the morning. Small sparks of light began to peek through – I think it was around episode three (or maybe it was four or five …) – when I had a particularly revelatory moment of Ms. Parks’ brilliance in connecting all of Ms. Franklin’s dots. It was like a flash in my soul. And as the series was winding down, I enjoyed learning that her motivation behind choosing music in the 80s and later (that I did not understand at the time) was to do FUN things, after already having a multi-decade career. (Of course, not that I had to understand! 😉😄) And finally, the morning’s joy arrived fully by the end of the series as we witnessed Ms. Franklin happy and fulfilled – triumphant.

THE most impactful part of the series for me, though, was the episode around the making of “Amazing Grace.”

Image: rollingstone.com (like in my personal vinyl collection)

I cannot express how much gratitude fills me right now. This double-album set was a staple in my house every Sunday morning growing up. I learned every nuance of every song, even coming to know the skips on the vinyl as actual parts of the song … 😉😄 The songs’ deep meanings were associated with a single mother’s struggles – my mom’s and then later in life, my own – until this series. Again, Ms. Parks’ meticulously laying out Ms. Franklin’s difficult life up until this recording made every moan and riff and lingering note fill with – overflow with meaning – meaning now that is deeply connected with the life of the singer and producer of this work. Most especially the 16 minutes of the title cut.

Now, I so get it. “Nothing but that same grace … will lead meeeeee right on, right on hommmmmme. Yeahhhhhh.”

#arethafranklin #genius #queenofsoul #blackwomen #nationalgeographic #hulu #suzanloriparks #blackwomenwriters #amazinggrace #mypeople

(c) 2021 candi dugas, llc