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Explainer: Biden signs bill making lynching a federal hate crime

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April 1, 2022

On Tuesday, President Joe Biden signed the Emmett Till Antilynching Act into law, making lynching a federal hate crime. “Racial hate isn’t an old problem. It’s a persistent problem,” said Biden. “Hate never goes away, it only hides under the rocks. If it gets a little bit of oxygen, it comes roaring back out, screaming. What stops it? All of us.”

The new law ends a 122-year effort to make lynching a federal crime. The first attempt occurred in 1900 when antilynching legislation was introduced by Rep. George Henry White of North Carolina, the only African American in Congress at the time. That bill failed, as did the nearly 200 an­tilynch­ing bills introduced in Congress during the first half of the 20th century. Between 1890 and 1952, seven presidents petitioned Congress to end lynching. And between 1920 and 1940, the House of Representatives passed three strong antilynching measures, though none passed the Senate. 

The enactment of the Civil Rights Act of 1968 was the closest Congress ever came in the post-Reconstruction era to enacting antilynching legislation until 2020. In that year, the Emmett Till Antilynching Act was passed by the House by a vote of 410 to 4. But it was held up in the Senate by Sen. Rand Paul, who wanted an amendment that would apply a “serious bodily injury standard” for a crime to be considered as lynching.

Here is what you should know about lynching and the new antilynching law. 

What is lynching?

Lynching is a form of violence in which a mob kills or attempts to kill a person suspected of a crime, under the pretext of administering justice without trial. The term has become a synonym for execution by hanging, but lynching can take many forms and often includes inflicting torture and corporal mutilation. The current legal definition of lynching ​​ includes “serious bodily harm.” 

Lynching is a form of terrorist activity since it is intended to affect not just the victim but to spread fear to a particular group of people. “Lynching has typically sent a message to an entire community that ‘you’re not safe here’ or ‘you could be next.’ Lynching has typically been motivated by racial animus and harms an entire community,” said Justin Hansford, a law professor at Howard University.

How common is lynching?

From the end of the Civil War to 1968, 15 U.S. states had Jim Crow laws, legislation that legalized racial segregation. These laws provided legal cover for acts of violence against Black Americans. 

During this period (from 1882-1968), 4,743 recorded lynchings occurred in the United States. Almost three-fourths of the victims were Black (a total 3,446 victims), while just over 1-in-4 were white (1,297 victims). More than three-fourths of all lynchings (79%) occurred in the South. Across the South, someone was hanged or burned alive every four days from 1889 to 1929. Mississippi had the highest number with 581, followed by Georgia with 531, and Texas with 493. 

Five states had no lynchings during this period (Alaska, Rhode Island, New Hampshire, Massachusetts, and Connecticut), while seven states (Arizona, Idaho, Maine, Nevada, South Dakota, Vermont, and Wisconsin) had no recorded lynchings of those who were Black. In 16 states, a greater number of white people than Black people were lynched (California, Colorado, Indiana, Iowa, Kansas, Michigan, Minnesota, Montana, Nebraska, New Mexico, North Dakota, Oklahoma, Oregon, Utah, Washington, and Wyoming). Most lynchings outside the South were of those who were white, and usually for such crimes as murder or theft of livestock.

The last recorded lynching in the United States occurred in 1981. But since 2000, there have been at least eight suspected lynchings of Black men and teenagers in Mississippi, according to court records and police reports.

 What is a hate crime?

According to the Justice Department, when used in a hate crime law, the word “hate” does not mean rage, anger, or general dislike. In this context “hate” means bias against people or groups with specific characteristics that are defined by the law.

At the federal level, hate crime laws include crimes committed on the basis of the victim’s perceived or actual race, color, religion, national origin, sexual orientation, gender, gender identity, or disability. The “crime” in hate crime is often a violent crime, such as assault, murder, arson, vandalism, or threats to commit such crimes. It may also cover conspiring or asking another person to commit such crimes, even if the crime was never carried out.

What changes does the new law make?

The new law amends 18 U.S. Code § 249, the hate crime acts, to include:

(5) LYNCHING.—Whoever conspires to commit any offense under paragraph (1), (2), or (3) shall, if death or serious bodily injury (as defined in section 2246 of this title) results from the offense, be imprisoned for not more than 30 years, fined in accordance with this title, or both.

(6) OTHER CONSPIRACIES.—Whoever conspires to commit any offense under paragraph (1), (2), or (3) shall, if death or serious bodily injury (as defined in section 2246 of this title) results from the offense, or if the offense includes kidnapping or an attempt to kidnap, aggravated sexual abuse or an attempt to commit aggravated sexual abuse, or an attempt to kill, be imprisoned for not more than 30 years, fined in accordance with this title, or both.

Who was Emmitt Till?

Born in 1941, Emmett Till grew up in a middle-class black neighborhood in Chicago. In August 1955, at the age of 14, he traveled to Mississippi to spend time with his cousins. Three days after arriving in Money, Mississippi, Till and a group of teenagers entered Bryant’s Grocery and Meat Market. Till purchased bubble gum and, in later accounts, was accused of either whistling at, flirting with, or touching the hand of Carolyn Bryant, a white female whose husband, Roy Bryant, owned the store.

Four days after the alleged incident at the store, Till was kidnapped from his uncle’s home by Bryant and Bryant’s half-brother, J.W. Milam. The two men brutally beat the teenager, shot him in the head, tied him with barbed wire to a large metal fan, and tossed his body into the Tallahatchie River. When Till’s body was discovered three days later, his face was so mutilated he could only be positively identified by the ring on his finger — a signet ring engraved with his late father’s initials that his mother had given him a day before he left Chicago.

The teen’s body was sent back to Chicago, and his mother opted for an open casket to show the world how her son was brutally tortured. Tens of thousands of people came during the five days Till’s body was on display at his church. Two black publications, Jet magazine and the Chicago Defender, published graphic images of the body. The reaction to the murder helped spark the civil rights movement. Rosa Parks is reported to have said she was thinking about Till when she refused to give up her seat on a bus in Montgomery, Alabama.

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24