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The Real Game: PWI Athletics Win with Wealth, Not Athletes—And HBCUs Can’t Chase That Model

“The wealthiest boosters and donors to a PWI rarely ever played sports, but they did go build companies and a lot of wealth. Boosters spend hundreds of millions a year to compete with their friends and business competition from rival schools. The money spent is a bigger game than what happens on the field.” – William A. Foster, IV

Courtesy of The Rich Eisen Show

The image circulating across sports media this week says everything without trying to explain anything at all. LSU’s new contract offer to Lane Kiffin — seven years at $13 million annually, stacked with multimillion-dollar bonuses, home buyouts, and housing subsidies looks less like a coaching contract and more like a sovereign wealth transaction. It is the kind of deal only an institution backed by generational wealth, mega-boosters, and a national alumni base at the upper end of the economic ladder could produce. Yet every few months a familiar chorus resurfaces insisting that if “only the top African American athletes chose HBCUs,” the financial gap in college athletics would close. The narrative is compelling, emotional, and rooted in cultural longing, but it remains economically false.

The fantasy is seductive: if only more premier African American athletes chose HBCUs, our athletic programs could compete with Predominantly White Institutions (PWIs). If only we could land that five-star recruit, sign that top quarterback, or attract that elite basketball prospect, everything would change. The dream persists in alumni conversations, on social media, and in aspirational fundraising campaigns. But the dream is built on a fundamental misunderstanding of what actually drives college athletic success and it’s costing HBCUs resources they can’t afford to waste. The numbers tell a story that talent alone cannot rewrite.

Lane Kiffin’s new contract with LSU pays him approximately $13 million annually, making him one of the highest-paid coaches in college football. To put this in perspective, Southern University’s entire athletic department operates on total revenues of $18.2 million for fiscal year 2025-2026. One coach at a PWI earns over 70 percent of what an entire HBCU athletic department generates in revenue. This isn’t an aberration it’s the system working exactly as designed.

The disparity becomes even starker when you examine what funds these massive operations. According to an audit report, Southern University Athletics had total revenue of $17.3 million and expenses of $18.9 million in fiscal year 2023, creating a deficit of $1.5 million. Meanwhile, PWI athletic departments operate with budgets in the hundreds of millions. The athletes on the field, no matter how talented, cannot bridge this chasm.

What truly separates PWI athletic programs from HBCU programs isn’t the talent of 18-22 year-olds playing the games. It’s the economic power of the institutions behind them specifically, the size, wealth, and giving capacity of their alumni bases. According to Georgetown University, PWI graduates earn an average of $62,000 annually, compared to HBCU graduates who earn around $51,000. But the income gap is just the beginning of the story. The real disparity lies in generational wealth accumulation and the sheer number of potential donors.

Major PWIs have alumni bases numbering in the hundreds of thousands, often spanning generations of families who have accumulated significant wealth over decades. These institutions benefit from alumni who are CEOs, hedge fund managers, real estate developers, and executives at Fortune 500 companies. Their boosters can write seven-figure checks without blinking. When they want to retain a coach or upgrade facilities, they simply open their checkbooks.

HBCUs represent around 3% of America’s colleges, yet account for less than 1% of total U.S. endowment wealth. The endowment funding gap stands at approximately $100 to $1—for every $100 a PWI receives in endowment money, HBCUs receive $1. This isn’t just about annual giving; it’s about the compound interest of generational investment that HBCUs have never had the opportunity to build.

Corporate sponsors don’t pay for athletic excellence they pay for eyeballs and access to affluent consumer bases. When companies decide where to invest their marketing dollars, they’re calculating the purchasing power and professional networks they can reach through an institution’s alumni base. A company sponsoring a PWI athletic program gains access to hundreds of thousands of alumni with significant disposable income and decision-making power in corporations. The athletes are just the entertainment that delivers this audience. The actual product being sold is access to the alumni network—for recruiting employees, marketing products, and building business relationships.

This is why even if every top African American athlete chose HBCUs, the sponsorship dollars wouldn’t automatically follow. The economic fundamentals would remain unchanged. Companies invest based on return on investment calculations that are tied to alumni wealth and network size, not solely to on-field performance.

The belief that athletic success drives institutional prosperity is perhaps the most dangerous delusion facing HBCU leadership. Even among PWIs, only a tiny fraction of athletic programs actually turn a profit. Most operate at a loss that’s subsidized by the broader university budget, student fees, and institutional transfers. Southern University’s budget shows $2.2 million in “Non-Mandatory Transfer” and $1.4 million in “Athletic Subsidy”—meaning the institution itself must subsidize athletics with nearly $3.6 million in institutional funds. This is money diverted from academic programs, faculty salaries, research, and student services to keep athletic programs afloat.

The PWI athletic model works for PWIs not because athletics are inherently profitable, but because they can afford the losses. They have massive endowments, substantial state funding, and alumni donor bases that can absorb deficits while still funding academic excellence. HBCUs don’t have this luxury. When an HBCU runs a $1.5 million athletic deficit while struggling to pay competitive faculty salaries, upgrade outdated classroom technology, or fund research initiatives, the opportunity cost is devastating. That deficit represents scholarships not awarded, professors not hired, and academic programs not developed.

Some HBCU advocates point to conference television deals and NCAA tournament appearances as potential revenue sources. But here again, the math is unforgiving. Major PWI conferences negotiate billion-dollar television contracts because they deliver large, affluent viewing audiences that advertisers covet. The Big Ten and SEC don’t command massive TV deals because their athletes are more talented they command them because their alumni bases represent valuable consumer demographics. The SWAC and MEAC can’t replicate these deals because they don’t deliver the same audience size and purchasing power, regardless of the talent on the field. Even if HBCUs somehow assembled teams that won national championships, the structural economic advantages would remain with PWIs.

Here’s what proponents of athletic investment don’t want to acknowledge: the marginal difference in talent between a five-star recruit and a three-star recruit is minimal compared to the massive difference in institutional resources. A slightly more talented roster cannot overcome a 10-to-1 or 100-to-1 resource disadvantage.

Consider the logistics: While an HBCU football program might struggle to afford charter flights for the team, PWI programs have dedicated planes, state-of-the-art training facilities, nutritionists, sports psychologists, and medical staffs that rival professional franchises. They have recruiting budgets that allow them to identify and court prospects nationally. They have video coordinators, analysts, and support staff that outnumber many HBCU athletic departments entirely. The game is won with infrastructure, coaching depth, medical support, nutrition, facilities, and recovery technology not just with the athletes on scholarship. And these resources require the kind of sustained, massive funding that only comes from large, wealthy alumni bases and major corporate partnerships.

There is an alternative model that makes sense for HBCUs: the Ivy League approach. Ivy League schools have chosen not to compete in the athletic arms race. They don’t offer athletic scholarships for football. They emphasize academic excellence while maintaining competitive but not dominant athletic programs. Their alumni networks and institutional prestige are built on academic achievement, research output, and professional success not athletic championships.

For HBCUs, this model offers a realistic path forward. Focus resources on academic excellence, research capabilities, and entrepreneurship. Build prestige through intellectual output, not athletic performance. Create value through what HBCUs have always done best: developing future leaders, producing groundbreaking research, and serving their communities.

The Ivy League proves that institutional prestige and alumni loyalty can thrive without major athletic success. No one questions Harvard’s or Yale’s institutional value because their football teams don’t win national championships. Every dollar spent trying to compete in the PWI athletic model is a dollar not invested in what could actually transform HBCU economic outcomes: research infrastructure, entrepreneurship programs, endowment building, and academic excellence.

Research shows that more than half of all students at HBCUs experience some measure of upward mobility, and upward mobility is about 50 percent higher at HBCUs than PWIs. This is the actual competitive advantage HBCUs possess their ability to transform the economic trajectories of students from under-resourced communities. This mission deserves full investment, not the scraps left over after athletic departments consume resources. If HBCUs invested the millions currently subsidizing athletic deficits into research grants, business incubators, technology transfer offices, and endowed professorships, they could create sustainable revenue streams while fulfilling their core mission. They could become engines of wealth creation for African American communities rather than junior varsity versions of PWI athletic programs.

Admitting you can’t win an unwinnable game isn’t defeat it’s strategic wisdom. HBCUs should stop trying to beat PWIs at a game rigged by structural economic advantages they will never possess. Instead, they should redefine success on their own terms.

This means:

Rightsizing athletic budgets to reflect institutional resources and priorities, accepting that competing for national championships in revenue sports isn’t financially viable or strategically wise.

Investing in niche sports and athletic experiences that can be competitive without massive resource requirements and that build campus community without drowning budgets.

Redirecting resources toward academic distinction, particularly in high-demand fields like STEM, healthcare, and technology where HBCU graduates can command premium salaries and build generational wealth.

Building research infrastructure that attracts grants, creates intellectual property, and establishes HBCUs as innovation centers rather than athletic also-rans.

Developing entrepreneurship ecosystems that turn students into business owners and job creators, building the kind of economic power that generates sustained institutional support.

Creating HBCU-specific tournaments and competitions where these institutions can showcase their talents to their communities without subsidizing PWI athletic departments through guarantee games.

The African American community’s love for HBCU athletics is real and deep. The pageantry of HBCU homecomings, the tradition of the bands, the pride of seeing young Black excellence on display these matter. But love sometimes means making hard choices about where to invest limited resources for maximum impact. The question isn’t whether HBCUs should have athletic programs. The question is whether they should bankrupt their academic missions chasing a competitive model they can never win, designed by and for institutions with 100 times their resources.

One coach earning $13 million. One entire athletic department operating on $18 million. The math isn’t subtle. The choice shouldn’t be either.

Until HBCUs build alumni bases with the size, wealth, and giving capacity to compete in the modern college athletic arms race, pursuing the PWI model isn’t ambition it’s financial suicide. The path to HBCU prosperity runs through classrooms and laboratories, not football stadiums and basketball arenas. It’s time to stop chasing someone else’s game and start winning our own.

Disclaimer: This article was assisted by ClaudeAI.

Charlamagne Tha God & Jemele Hill: The Debate They Both Got Right and Wrong

“If you don’t own anything, you don’t have any power.” — Dr. Claud Anderson

When Charlamagne Tha God proclaimed, “Wake your ass up and get to trade school!” after NVIDIA’s CEO Jensen Huang suggested that the next wave of American millionaires will come from plumbers and electricians, he was not simply shouting into the void. He was echoing a national frustration, one rooted in the rising irrelevance of a degree-driven economy that no longer guarantees stability or wealth. Student debt has grown into a generational shackle, corporate loyalty is dead, and a working class once promised a middle-class life for earning a degree has found itself boxed out of the very prosperity it was told to chase. Charlamagne’s message resonated because trades feel like a lifeboat in an economy where white-collar work has become overcrowded, uncertain, and increasingly automated. But Jemele Hill’s response, “There’s nothing wrong with getting a trade, but the people in the billionaire and millionaire class aren’t sending their kids to trade schools” was the kind of truth that punctures illusions. She was not critiquing the trades; she was critiquing the belief that skill, in isolation from ownership, can produce power.

Her point hits harder within African America because our community has historically been guided into labor paths whether trade or degree that position us as workers within someone else’s institutions. It is not a coincidence. As HBCU Money examined in “Washington Was The Horse And DuBois Was The Cart”, the historical tension between industrial education and classical higher learning was never about choosing one or the other. It was about sequencing. Booker T. Washington understood that African America first needed an economic base, a foundation of labor mastery and enterprise capacity. W.E.B. DuBois emphasized intellectual development and leadership cultivation. But Washington was right about one thing: without an economic foundation, intellectual prowess has no institutional home. And without institutional homes, neither the trade nor the degree can produce freedom. African America today is suffering because we abandoned Washington’s base-building and misinterpreted DuBois’s talent development as permission to serve institutions built by others.

Charlamagne’s trade-school enthusiasm fits neatly into Washington’s horse, the practical skill that generates economic usefulness. But Hill’s critique reflects DuBois’s cart understanding how society actually distributes power. The mistake is that neither Washington nor DuBois ever argued that skill alone, or schooling alone, was enough. Both ultimately pointed toward institutional ownership. Neither wanted African Americans to remain permanently in the labor class. The trades were supposed to evolve into construction companies, electrical firms, cooperatives, and land-based enterprises. The degrees were supposed to evolve into banks, research centers, hospitals, and political institutions. What we actually did was pursue skills and credentials not power. We mistook competence for control.

This is why the trades-versus-degrees debate is meaningless without ownership. Becoming a plumber or an electrician provides income, but not institutional leverage. Becoming a lawyer or an accountant provides upward mobility, but not institutional control. A community with thousands of tradespeople and thousands of degreed professionals but without banks, construction firms, land ownership, hospitals, newspapers, media companies, sovereign endowments, or venture capital funds is still a community of laborers no matter how educated or skilled.

This structural truth becomes even clearer when viewed through the lens of how the wealthiest Americans use education. HBCU Money’s analysis, “Does Graduate School Matter? America’s 100 Wealthiest: 44 Percent Have Graduate Degrees”, observes that while nearly half of America’s wealthiest individuals do hold graduate degrees, the degrees themselves are not the source of wealth. They are tools of amplification. They work because the individuals earning them already have ownership pathways through family offices, endowments, corporations, foundations, and networks that translate education into power. Graduate school matters when you have an institution to run. It matters far less when your degree leads you into institutions owned by others.

African American graduates rarely inherit institutions; they inherit responsibility to institutions that do not belong to them. So the degree becomes a ladder into someone else’s building. And trades, stripped of the communal ownership networks they once fed, become a ladder into someone else’s factory, subcontracting chain, or municipal maintenance operation. We are always climbing into structures that someone else owns.

This cycle was not always our trajectory. The tragedy is that HBCUs once created institutional ecosystems where skill and knowledge were used to build African American economic capacity—not merely transfer it outward. As HBCU Money argued in “HBCU Construction: Revisiting Work-Study Trade Training”, many HBCUs historically operated construction, carpentry, and trade programs that literally built the campuses themselves. Students learned trades while constructing residence halls, dining facilities, barns, academic buildings, and infrastructure that the institution would own for generations. That model kept money circulating internally, built hard assets, created institutional wealth, and established capacity for African American contracting firms. It produced not just skilled laborers it produced apprentices, foremen, entrepreneurs, and business owners. It produced Washington’s economic foundation.

The abandonment of these models created a void. Trades became disconnected from institutional development. Degrees became pathways to external employment. And HBCUs which once trained students to build institutions were transformed into pipelines feeding corporate America and federal agencies that rarely reinvest into African American institutions at scale. This is why the trade-school-versus-college debate is hollow. Both are simply skill paths. Without ownership, both lead to dependence.

Charlamagne’s sense of urgency comes from watching African American millennials and Gen Z face an economy with fewer footholds than their parents had. But urgency alone cannot produce strategy. Hill, consciously or unconsciously, pointed out that the wealthy understand something we have not fully grasped: the ultimate purpose of skill, whether manual or intellectual, is to strengthen one’s own institutional ecosystem not someone else’s. The wealthy do not send their children to college to find jobs; they send them to college to learn to oversee family enterprises, influence policy, govern philanthropic endowments, and maintain social capital networks. A wealthy family’s electrician child does not go into electrical maintenance he goes into managing the electrical firm the family owns.

This is the distinction African America must confront. We keep choosing roles instead of building infrastructure. We choose jobs. We do not choose institutions. We chase wages. We do not chase ownership. This is not because African Americans lack talent or ambition. It is because integration disconnected African America from its economic development logic. In the push to integrate into white institutions, we abandoned the very institutions that anchored our communities—banks, hospitals, insurance companies, manufacturing cooperatives, and HBCU-based work-study and trade ecosystems.

The future requires rebuilding a Washington-first, DuBois-second model. The horse that is the economic base must return. The cart that is the intellectual class must attach to institutions that the community owns. Trades should feed African American contracting firms, electrical cooperatives, and infrastructure companies that service Black communities and employ Black workers. Degrees should feed African American financial institutions, research centers, HBCU endowments, political think tanks, and venture funds. Every skill, trade, or degree must be tied to institutional expansion.

Otherwise, we will continue mistaking income for empowerment, education for sovereignty, and representation for ownership. Trade or degree, individual success means little when the community remains institutionally dependent. Wealth that dies with individuals is not power; it is a temporary advantage. Power is continuity. Power is structure. Power is ownership.

The choice before African America is not between trade and degree. It is between labor and ownership. No skill, not plumbing, not engineering, not medicine, not law creates power without institutions. We are not lacking talented individuals; we are lacking the institutional architecture that turns talent into sovereignty.

Charlamagne spoke to survival. Hill spoke to structure. Washington spoke to foundation. DuBois spoke to leadership. The synthesis of all four is the path forward. Without institutions, African America will always remain the labor in someone else’s empire even when the labor is highly paid, well-trained, and excellently credentialed. Only ownership transforms skill into power, and without rebuilding our institutional ecosystem, we will continue to debate trades and degrees while owning neither the companies nor the universities.

Ownership is the only path. Without it, neither the horse nor the cart will ever move.

Disclaimer: This article was assisted by ChatGPT.

Is the Love of Sports Costing African America the STEM Future It Desperately Needs?

The future will not belong to those who can jump the highest, but to those who can think the deepest.” — Anonymous (Modern African Proverb Reimagined)

For every hour a Black boy or girl spends practicing, playing, or watching sports, it becomes an hour not spent mastering math, science, literature, or history. Over time, those missed hours compound not just in skill gaps, but in confidence gaps. And confidence, in education as in life, is everything. The long-term consequence of this imbalance may be far greater than lost academic opportunities. It may be the loss of African America’s ability to compete in the 21st-century economy and the slow erosion of its intellectual sovereignty.

Sports are a cherished part of African American culture, woven through family traditions, community pride, and generational memory. From Jackie Robinson to Serena Williams, from Doug Williams to Simone Biles, athletic greatness has symbolized resilience and excellence in a world that too often sought to deny both. But beneath the surface of that cultural triumph lies an uncomfortable reality: the love of the game may have become too consuming, crowding out the time, attention, and aspiration needed for mastery in science, technology, engineering, and mathematics — the disciplines defining wealth and power in the modern world.

A study by GradePower Learning found that American students spend about 1,000 hours in school each year — and roughly the same amount watching screens. For African American youth, however, there’s an additional pull: sports participation, practices, and games can consume 10 to 20 hours a week, not counting the time spent watching sports media, highlights, or discussing the latest player stats. By the time a child reaches high school graduation, those hours can exceed 8,000 — the equivalent of four full years of math or science instruction. What might have been time spent learning quadratic equations or Newton’s laws becomes time devoted to perfecting a crossover dribble or memorizing playbooks.

In theory, sports are said to teach discipline, teamwork, and perseverance — invaluable traits for life and leadership. But decades of African American participation in sports have shown that, in practice, these virtues rarely translate into collective advancement or institutional power for the community. Sports teach many to endure, but not necessarily to build. They inspire personal excellence but often without structural returns. Meanwhile, other ethnic groups are compounding their time in STEM preparation. In Asian households, it is not uncommon for students to attend supplemental weekend academies for math and science. The same can be said of many immigrant families who prioritize educational mastery as a direct pathway to generational wealth.

This divergence begins early. By middle school, African American students already lag behind in math and science proficiency, and by high school, many have internalized the belief that they “aren’t math people.” Yet, that belief is not innate; it’s cultivated by the habits of time and attention society rewards.

The youth sports economy in the United States is now valued at over $30 billion, according to USA Today. Parents are spending thousands each year on club fees, travel tournaments, gear, and coaching — often with dreams of athletic scholarships or professional contracts that statistically almost never come. A 2025 USA Today report noted that many parents invest between $5,000 and $10,000 annually per child in competitive sports, hoping to secure a college scholarship. Yet, NCAA data show that less than 2% of high school athletes earn athletic scholarships, and an even smaller fraction go on to professional sports.

When those numbers are mapped against household wealth, the economic irony becomes staggering. The median net worth of African American families remains around $44,900, compared to $285,000 for White families. If the average family spends $10,000 per year on youth sports for a decade, they could instead have invested $100,000 into a 529 education savings plan or a family investment fund. Compounded annually at 7%, that investment would yield roughly $196,000 by the time their child turns 18 — enough to pay for college tuition, or serve as seed capital for a business. But the investment goes into jerseys, tournaments, and sneakers. Sports is not just a pastime anymore; it’s an industry — one that thrives on hope, marketing, and the dream of ascension. For African American families, that dream often overshadows a deeper one: intellectual independence.

From the earliest ages, children internalize the models of success they see. If every hero they admire dribbles, runs, or dunks, it subtly shapes what they believe they must become to matter. The African American community has created icons in every field, but sports icons receive disproportionate visibility, media coverage, and cultural veneration. Young boys can name more NFL quarterbacks than Black engineers, scientists, or inventors. This imbalance creates a quiet but powerful feedback loop. The more the community celebrates athletic success as the highest expression of Black excellence, the fewer young people will be inspired to emulate scientific or entrepreneurial greatness. The idolization of the athlete — rather than the innovator — becomes a generational tax on imagination.

STEM confidence, like athletic skill, is built through repetition and exposure. A child who spends thousands of hours practicing sports builds confidence in their athletic identity. A child who spends thousands of hours exploring robotics or chemistry develops confidence in their intellectual identity. The problem is not talent — it’s time allocation.

If African America’s endowments are to grow, its intellectual capital must first be rebalanced. STEM fields are not just high-paying; they are high-leverage. Engineers design cities, coders build economies, and scientists control the frontiers of technology and medicine. When African American students are absent from these sectors, it isn’t just a diversity gap — it’s a sovereignty gap. Every innovation African America fails to own is an innovation it must rent from others. Every algorithm not written, every patent not filed, every lab not funded contributes to institutional dependency. Historically Black Colleges and Universities sit at a unique crossroads. While they have been strong in liberal arts, education, and social sciences, they must now pivot aggressively toward STEM dominance. Yet even they face a cultural headwind — many incoming students have been nurtured to see physical performance as validation of worth, while intellectual rigor is often seen as a burden rather than a badge.

An HBCU graduate in engineering or computer science may go on to invent, design, and build. An HBCU athlete may entertain millions. But the wealth gap between those two trajectories is not just individual — it’s institutional. Consider the compound effect of lost hours: one hour per day diverted from academic enrichment equals 365 hours per year. Over 13 years of schooling (Pre-K through 12th grade), that’s nearly 4,750 hours — more than two full school years of instruction. That’s just for one hour. Many student-athletes spend much more time — often 10 or more hours weekly — on practice, travel, and games. By high school, this could exceed 10,000 hours — the exact amount Malcolm Gladwell famously cited as the threshold for mastery in any field.

African American students are becoming masters — just not in the fields where mastery translates into institutional control or generational wealth. Imagine if even half of those hours were redirected into robotics clubs, science fairs, financial literacy programs, or coding bootcamps. The shift in intellectual and economic trajectory would be profound. Culture cannot change overnight, but it can evolve intentionally. African American parents, educators, and institutions must begin redefining what excellence looks like — and where the applause should go. Families should celebrate as loudly when a child aces a chemistry exam or builds a mobile app as when they score a touchdown. Public affirmation must follow academic achievement with the same enthusiasm it gives athletic performance.

The money spent on club sports, travel, and equipment could be partially reallocated to STEM programs, tutoring, or even early college credit courses. Financial discipline must mirror the rigor of athletic discipline. Imagine a Saturday morning robotics league with the same energy as youth basketball — complete with team jerseys, community support, and trophies. Institutions like HBCUs could sponsor regional competitions to make intellectual pursuit a spectator event. HBCUs can create mentorship pipelines connecting student-athletes with STEM majors to promote balance. Athletic departments should collaborate with STEM departments on interdisciplinary projects that merge sports analytics, biomechanics, and data engineering. Families can begin small: a weekly science documentary, math challenges at the dinner table, or trips to museums and tech expos. What matters most is that curiosity and analysis become part of the household rhythm.

America’s future wealth and power will flow through those who master technology, not those who merely consume it. The engineers designing renewable energy grids, the programmers writing AI code, and the scientists developing space propulsion systems are the ones shaping the next civilization. African America cannot afford to be absent from that frontier — nor can it afford to lose another generation to the illusion of athletic access as a substitute for academic and economic power. The cultural love of sports, once a symbol of survival and community, must now evolve into a love of systems, science, and strategy. The same passion that drives the athlete can drive the engineer. The same discipline that fuels a 5 a.m. workout can fuel a 5 a.m. study session. But only if the institutions — families, schools, and HBCUs — are intentional in redirecting that energy.

The African American community once used sports as a pathway to dignity in a segregated world. Now, the challenge is to use STEM as a pathway to dominance in a digitized one. The scoreboard has changed, and so must the game. For every hour spent on a basketball court, a track, or a field, there should be an equal hour at a computer, in a lab, or under a microscope. Not because sports don’t matter, but because the future does. To win this century, African America must love the pursuit of knowledge more than the pursuit of applause. Its children must learn to compete not just on the field — but in the lab, the boardroom, and the data center. Otherwise, the highlight reels will continue to roll, but the ownership of the next generation’s wealth and innovation will belong to someone else.

Disclaimer: This article was assisted by ChatGPT.

Why Families Get Less Time Together Now Than They Did 40 Years Ago: Work Has Devoured Community And Family Connection

“If you want to know how people are doing, then look at the institutions that serve them. For better or worse.” – William A. Foster, IV

The commercialization of everything has not simply weakened communities it has restructured the way people relate to each other, to time, and to the idea of a shared life. America once reserved certain days as collective pauses: Thanksgiving as a family gathering, Christmas and New Year’s as moments of reconnection, and Sundays as a weekly restoration ritual. Those pauses were essential to the glue of community. But as corporations learned how to monetize nearly every aspect of human behavior, they also learned how to monetize time. And once time is monetized, community becomes negotiable. The result is a society where the day after Thanksgiving is more about shopping than family, where Sundays revolve around televised commercial events instead of rest, and where companies treat holidays not as protected communal moments but as logistical inconveniences that employees must navigate by sacrificing their own paid-time-off.

Corporations in the U.S. used to close for multiple days around major holidays because leaders understood or at least accepted that there was social value in allowing workers time for extended connection. Today, many companies force employees to choose between working Wednesday or Friday of Thanksgiving week. Some go further, requiring workers to take PTO to cover days when the company simply prefers not to close. A corporation will not close on the Tuesday before Thanksgiving, even though the value of allowing families an uninterrupted Tuesday-through-Friday stretch is obvious. Instead, the corporate calendar eclipses the communal calendar. Workers do not receive time; they must purchase it back from the company by spending their accrued PTO. What should be a gift of time becomes another transaction.

The same pattern repeats in December. Instead of closing for the week between Christmas and New Year’s, a period that, for generations, represented the one guaranteed moment families could reconnect across states and schedules many companies remain open and again force employees to use PTO if they want to reclaim what was once a near-universal cultural pause. The winter holidays have always been about re-centering the family and revisiting community, but U.S. corporations have built a culture in which reconnection is permissible only if the worker pays for it. Christmas Eve and New Year’s Eve often become half-days only in name, with meetings scheduled up until the literal final hours of the year. The commercialization of everything means even time has become a commodity extracted from workers.

This commodification undermines rituals that once anchored communities. Thanksgiving’s meaning has deteriorated because U.S. corporations realized the value of turning the week into a shopping pipeline. Stores began opening earlier and earlier for Black Friday, at one point even opening on Thanksgiving Day itself, pulling millions of workers away from their families and shifting the cultural meaning of the holiday from gratitude to commercial urgency. Though some in-store openings have shifted back toward Friday, the mentality remains: Thanksgiving is now the runway for a sales spectacle. The gravitational pull of Black Friday redefines the whole week.

When a holiday is defined by commerce, its communal value becomes fragile. Families that could have enjoyed Tuesday-through-Friday together now negotiate employer schedules, travel restrictions, and school calendars that increasingly mirror the demands of the market rather than the needs of the community. The commercialization of the holiday season has created a society that knows how to shop together but not how to be together. That shift matters because a community is not sustained by consumption; it is sustained by time.

Time has always been the most essential ingredient of community. But a market-driven society reframes time not as something to invest in people but as something to extract from workers. When time becomes a commodity controlled by corporations, communities lose the ability to structure their own rhythm. Families and neighborhoods cannot coordinate shared rituals when their members’ time is fragmented by different schedules, mandatory workdays, and PTO requirements.

Sundays reveal another layer of this shift. Once the cultural pause of the week, they are now among the most commercially overloaded days in the United States. Football transformed from a pastime into a multi-billion-dollar economic engine that dominates Sundays. The sport is no longer simply a game; it is a national commercial event fueled by advertising, sponsorships, gambling partnerships, data-driven fantasy sports, and a seemingly endless suite of purchasable experiences. The day’s identity shifted from rest to consumption. Even non-fans find themselves orbiting the gravitational pull of the Sunday football economy because it shapes everything: traffic patterns, social gatherings, advertising cycles, and workplace conversations.

Fantasy sports accelerated this shift by financializing fandom. Fans no longer simply cheer for teams; they track player performance as if managing investment portfolios. The language is economic: valuations, projections, buy-low targets, sell-high opportunities. What once required nothing more than showing up and cheering now mirrors the logic of financial markets. Leisure becomes labor, and community becomes competition.

This is the deeper problem: commercialization transforms communal rituals into market events and then convinces people that those market events are the rituals. Communities once relied on shared, non-commercial practices to reinforce identity and belonging. But commercialization dilutes that belonging by replacing shared purpose with shared consumption. A community that once united around a meal now unites around a sales event. A nation that once treated Sunday as a day for collective pause now treats it as a day for collective consumption.

Commercialization does not simply erode existing rituals; it reorganizes values. A society that measures success by economic efficiency will not prioritize communal health. A corporation that sees time as a cost will not voluntarily grant extended holidays. A marketplace that thrives on attention will not tolerate moments of silence. Instead, the market expands into every cultural opening, converting the sacred into the sellable. Tradition becomes branding. Ritual becomes content. Holidays become data points in quarterly reports.

The impact on communities is devastating because community is long-term work. It requires slow, unstructured time. It requires the ability to gather without agenda. It requires rituals that reinforce shared identity rather than shared consumption. When those rituals are continuously squeezed out by commercial demands, communities become thinner, more fragile, and more transactional.

The erosion of extended holiday time is especially damaging for families that live far apart or work demanding schedules. Many households cannot afford to take multiple days of PTO just to recreate the family time corporations once protected by default. The cost of reconnection becomes another barrier to community life. Workers must decide whether to conserve PTO for emergencies or spend it trying to maintain family cohesion. When corporations determine the availability of communal time, families must purchase back their own togetherness.

This problem compounds for low-wage workers, who often lack PTO altogether or work in industries where holiday schedules are inflexible. The people who most need communal time are the least likely to receive it. And when communities lose time, they lose the ability to coordinate culture. Traditions become irregular. Gatherings become sporadic. The predictability that once held communities together dissolves.

Commercialization also changes how people inside communities view one another. When consumption becomes the primary way to participate in culture, individuals begin to see each other not as members of a shared community but as participants in a market. This mindset encourages competition rather than collaboration, individualism rather than collectivism. People learn to evaluate experiences based on personal benefit rather than shared investment. And because commercial experiences are easier to measure you either bought the thing or you didn’t they often overshadow the slower, intangible benefits of community life.

The rise of year-round commercial holidays reveals how deeply this shift has taken root. Major brands now create “shopping seasons” for Valentine’s Day, Mother’s Day, Father’s Day, the Fourth of July, Halloween, and even invented micro-holidays like “Friendsgiving” or “Prime Day.” These manufactured events fill every gap on the calendar, ensuring there is always something to consume. The cultural result is a society that never pauses. A community that never pauses cannot reflect, cannot reconnect, and cannot sustain itself. It becomes a collection of individuals moving in the same direction but never meeting in the same place.

The path forward requires redefining what society values. Communities must reclaim time especially the time around major holidays and weekly communal pauses from corporate capture. That means normalizing the idea that Tuesday-through-Friday closures during Thanksgiving week are not indulgent luxuries but necessary investments in social health. It means recognizing that the week between Christmas and New Year’s should be protected for what it historically represented: the one time families could reconnect without the market intruding. It means acknowledging that time is not merely a work resource but a community resource.

Rebuilding community in an era of commercialization requires treating time as sacred. Communities must defend it from monetization, protect it from corporate schedules, and structure their own rituals around it. When people reclaim time, they reclaim each other. When they reclaim each other, they reclaim the possibility of community.

Commercialization wants everything every hour, every holiday, every Sunday, every tradition. Communities cannot survive if they surrender all of it. They can only survive by choosing what will remain unmonetized, unbothered, and unbought. When communities choose to reclaim time, they choose to reclaim themselves.

Five suggestions on how government, new entrepreneurs, and families can recenter:

1. Government Should Legislate Protected Communal Time, Not Just “Holidays”

The U.S. treats holidays as economic opportunities, not civic responsibilities. Government can reverse the trend by formally protecting stretches of time — not single days — around core holidays.

  • Make the Tuesday–Friday of Thanksgiving week a state or federally protected family recess period.
  • Require companies to close without forcing workers to use PTO for the days before or after a federal holiday.
  • Extend similar protected time around Christmas–New Year’s, where many countries already guarantee weeklong holiday pauses.

This isn’t merely cultural; it’s economic. Countries with structured rest periods have higher productivity, lower burnout, stronger communities, and more resilient small-business ecosystems because people actually have time to engage in them.


2. Entrepreneurs Should Build Businesses Designed Around Community Rhythms, Not Quarter-by-Quarter Profit Cycles

New companies — especially those led by first-generation founders, Black founders, or mission-driven founders — can differentiate themselves by rejecting the “always open, always available” business model.

Innovative entrepreneurs can:

  • Design businesses that voluntarily close on Sundays and holidays, signaling that community time is part of the brand identity.
  • Give employees extended family leave during core cultural seasons, even if competitors do not.
  • Build loyalty by centering humanity over profit, a competitive advantage in a burned-out nation.
  • Create new economic sectors around rest: wellness retreats, community gathering hubs, shared childcare cooperatives, book lounges, family learning centers.

Companies that protect human time will attract workers, customers, and long-term loyalty far more effectively than companies that burn people out.


3. Families Should Reinstate Non-Commercial Rituals and Treat Them as Sacred

Families have more power than they realize. The market can only colonize a holiday if people participate.

To resist:

  • Institute device-free meals, especially on Sundays and during holiday weeks.
  • Declare certain traditions non-negotiable and non-commercial, such as potluck dinners, storytelling nights, board game evenings, cooking days, or family walks.
  • Celebrate holidays at home instead of at malls, theaters, or commercial venues.
  • Mark specific days as “no-buy days” to teach children that value is not tied to consumption.

Families that reclaim ritual reclaim identity — and identity is the strongest defense against commercialization.


4. Communities Should Rebuild Local Institutions That Compete With Commercial Time

When local institutions weaken, corporate culture fills the vacuum. Communities can counter by strengthening their own non-commercial options:

  • Community centers that stay open on Sundays for gatherings and learning.
  • Neighborhood potlucks, block dinners, or seasonal festivals not sponsored by corporations.
  • Skill-sharing circles where neighbors teach each other cooking, budgeting, repairs, gardening, and history.
  • Mini-libraries, micro-museums, and small-town storytelling or history nights.

These spaces create a social gravity that pulls people away from fantasy sports, retail calendars, and weekend consumer rituals.


5. National Culture Makers — Writers, Schools, Platforms, HBCUs — Should Reframe Rest as a Citizenship Value

The U.S. treats rest as laziness, even though rest is the foundation of creativity, productivity, and community.

New institutions can step in and shift the narrative:

  • Schools can teach the social history of holidays, not just their dates.
  • Universities (especially HBCUs) can lead research on rest-economics, community cohesion, and commercial overreach.
  • Media outlets and creators can reframe rest as a civic duty, not a weakness.
  • Public campaigns can promote “Family Hours,” “Community Time,” or “Disconnect Days.”

When rest becomes culturally honorable, exploitation becomes culturally shameful.

Disclaimer: This article was assisted by ChatGPT.

The (Black) Power Couple & Family Business That Could Have Been: Entrepreneur Ron Johnson & Dr. Kimberly Reese, M.D.

By William A. Foster, IV

“Black love encompasses romantic partnerships, familial bonds, friendships, and a collective commitment to uplifting and empowering each other.” – Taylor Moorer & Alexander Dorsey

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Let me begin with this. There was no character on A Different World that held my attention the way Kimberly Reese did. Graceful. Brilliant. Driven. A woman on her way to becoming a doctor and never once apologizing for her intellect. I was mesmerized. And I still am. So forgive me if this article has a bit more heart than business metrics—though trust me, we’ll get to those too.

Kimberly Reese, played by Charnele Brown, was more than just the token “smart Black woman” character. She was a symbol. She was the dream our mamas prayed for us to meet and our daddies hoped we’d bring home. She was what happens when Black excellence meets Southern charm meets pre-med grit. And then there was Ron Johnson. Ronald Marlon Johnson. A whole enigma. Part clown. Part visionary. If Dwayne Wayne was Silicon Valley, Ron Johnson was Bed-Stuy with a business plan. He wasn’t just comic relief, he was a prototype. The first glimpse we got of the HBCUpreneur: the student hustler learning lessons in the real world as much as in the classroom. Ron Johnson was what every HBCU business school ought to teach: how to build from where you are with what you have.

But instead of marrying into mogulhood with Kimberly Reese and forming a real HBCU power couple like the Obamas of Black medicine and enterprise the writers took another route. A safe one. A disappointing one. This is the story that should have been written. This is the power couple and family business that could have been.

According to a 2023 report from the National Black Chamber of Commerce, over 70% of Black-owned businesses are sole proprietorships meaning they begin and end with one person. Fewer than 10% survive into the second generation. That’s not a flaw in ambition. It’s a failure in structure. We don’t often think in dynasties. In systems. In scaling. Now imagine a Ron Johnson who took that Hillman business degree and didn’t just open a club or restaurant, but built RJ Health Enterprises; an integrated chain of community health clinics, urgent cares, and medical real estate investments focused on underserved Black communities across the South. Imagine Kimberly Reese as co-founder and Chief Medical Officer. A respected OB/GYN on the board of Meharry, Howard Med, and Morehouse School of Medicine. Their flagship clinic, “Reese & Johnson Family Health,” could’ve become a cornerstone of African American healthcare.

We’re talking about a $500 million business in 15 years. Not hypothetical. Real math. According to IBISWorld, the U.S. urgent care market was valued at $38 billion in 2023. Black communities represent a disproportionate share of preventable hospitalizations due in part to lack of affordable, trusted, and culturally competent providers. The Reese-Johnson health business could have been both remedy and revolution.

There is something revolutionary about a Black man and woman building together not just emotionally, but economically. As of 2024, only 8% of all U.S. employer businesses are owned by Black Americans, and of that sliver, a mere 2% are co-owned by Black spouses or partners. Family businesses, when managed strategically, are intergenerational launchpads. Take the Hoffmann-Oeri family of Switzerland, owners of pharmaceutical giant Roche. Their company, founded in 1896, now generates over $70 billion annually. But more importantly, it has built economic moats and family wealth for six generations.

The Reese-Johnson duo had the potential blueprint: a physician’s vision for preventative and culturally attuned care, an entrepreneur’s eye for monetizing access, experience, and brand, and a shared identity rooted in the HBCU ethos of service and innovation. They weren’t just fictional characters. They were avatars for what could be real.

The fact that no HBCU business school has a “Ron Johnson Center for Entrepreneurship” or that no HBCU medical school offers a joint MD-MBA program named after fictional pioneers like Reese and Johnson is a shame. Not because we need to deify characters but because those characters gave us a canvas to imagine bigger for ourselves. HBCUs too often shape students to be labor. To integrate. To get the job. But not to create the job. And certainly not to imagine owning an empire with the person you love, built from the same institution that educated you both. If we are serious about economic empowerment, we must institutionalize HAO (HBCU Alumni Owned) companies as a KPI for alumni success. A different world wasn’t just the name of the show. It should have been the result.

By 2005, Reese and Johnson, both Hillman alums, launch RJ Med Group with three components: RJ Clinics, a chain of urgent care centers in HBCU cities: Jackson, Baton Rouge, Baltimore, Atlanta, Tallahassee, and Salisbury. Clinics cater to walk-ins and are integrated with digital records and telehealth by 2010. RJ Research Institute, a Black-led nonprofit focused on studying racial disparities in maternal health, hypertension, and mental health. Sponsored research partnerships with Xavier, Howard Med, and NIH. RJ Ventures, a holding company investing in HBCU med tech startups, pharmacy delivery services, and neighborhood health food stores. The group employs over 5,000 across the South and sponsors 200+ internships annually for HBCU students in medicine, public health, business, and tech. And of course, they endow the $10 million Hillman Health Equity Fellowship.

We’ve seen versions of this in real life: John and Nettie Singleton, co-founders of a Harlem-based pharmaceutical distribution company that grossed $22 million before being acquired. Dr. Patrice and Raymond Harris, founders of a network of Black-owned mental health clinics in Georgia. Michelle and Barack Obama—yes, yes, we know. But their synergy reminds us how intellect, ambition, and partnership can turn policy into legacy. Ron and Kimberly could’ve been the HBCU version of this—part CVS, part Kaiser Permanente, part Wakandan vision.

Because representation is not just about visibility. It’s about possibility. When the writers broke them up, it wasn’t just a romantic loss it was a missed opportunity to show Black America what family business could look like when rooted in love, purpose, and institution. Television shapes narratives. And narratives shape expectations. And expectations? They shape outcomes. If there were more shows modeling Black couples building businesses, maybe more Black MBAs and MDs would consider entrepreneurship as a couple’s journey. Maybe more HBCUs would invest in interdisciplinary labs between medicine and business schools. Maybe that “different world” we dreamed of would feel more like a blueprint than a slogan.

As HBCU alumni and stakeholders, we must write our stories forward. We must see every Kimberly Reese as not just a doctor, but a dynasty builder. Every Ron Johnson as more than a hustler, but an heir. And we must stop waiting for television to imagine our greatness. Let HBCUs teach love in their curriculum not just as poetry, but as partnership. Teach ownership as legacy. Teach entrepreneurship as service. Let our future Hillman couples dream bigger than GPAs and Greek life. Let them dream empires.

Kimberly Reese and Ron Johnson didn’t get the ending we hoped. But that doesn’t mean their story was pointless. It means we were given the tools. Now it’s on us to build.