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The Truth About Going Back to Africa

It’s popular for people to say they are going “Back to Africa,” but rarely do we talk about former movements of doing so. To be honest, “Back to Africa” efforts have come in waves and seen their share of success and failure. As early as 1820, Black Americans began journeys back home via the American Colonization Society (ACS) founded by Charles Mercer and Robert Finley. Comprised of prominent white religious leaders and slave owners, the ACS had contradictory intentions for supporting the migration of free Blacks to Africa. While religious figures thought that Blacks would have a better chance for true freedom by leaving the U.S., slave owners either desired to get rid of them out of fear of rebellion or wanted them to stay in order to exploit them for further economic gain. (adsbygoogle = window.adsbygoogle || []).push({}); Many free Blacks had doubts about leaving the country and were often too afraid to leave what they were conditioned to view as “comfort” near white people. It was around this time when many American-born Africans began considering themselves African-Americans despite living in a nation that clearly did not want them there. But what about the Blacks who chose to leave? The ACS founded the Republic of Liberia and welcomed nearly 13,000 residents by time of the Civil War. The Liberian government promised 25 acres of land to Black migrants from America, but those who came over encountered unexpected challenges. Although Liberia was described as a new home and land of opportunity, many of these formerly enslaved folks had been stripped of their original languages and customs and converted to Christianity leaving them with few solid connections to their roots. Additionally, the first rulers of Liberia were white and the subsequent Blacks from America who rose to power often emulated what they learned from these past leaders, which led to the subjugation of native Africans who were in the region. Migration died down for a while until the next wave resurfaced with the rise of the KKK in South. Blacks feared for their lives and saw no hope for achieving true equality in America. Unfortunately traveling to Africa was costly, so lots of people who hoped to go were precluded from doing so. Up until this point there had been no Black-led efforts to get people back to the motherland, but then arrived the legendary Marcus Garvey bringing with him the idea of African Zionism. (adsbygoogle = window.adsbygoogle || []).push({}); In Garvey’s own words, “many white men have tried to uplift them [the Negroes], but the only way is for the Negroes to have a nation of their own, like the Jews, that will command the respect of the world with its achievements." Garvey developed a three-pronged approach to getting people to Africa. First, he established the Universal Negro Improvement Association, which birthed crucial organizations that aided in the effort to get resources to Liberia. Second, he created the Black Star Line that provided direct transportation to different parts of Africa. Finally, he instituted the Negro Factories Corporation to encourage Black economic independence by building factories, grocery stores, restaurants, and other businesses. Unlike the ACS, Garvey was not simply motivated by the idea of racial separation from white Americans but rather a definitive need for Black nationalism. Much of his political and religious thought spawned rastafarianism and inspired the Nation of Islam. Revisiting these “Back to Africa” movements begs us to ponder what such a push would look like today. Media-driven stereotypes about Africa may hinder our ability to even conceptualize what life could be like for us there. Additionally, “Back to Africa” rhetoric often focuses on the idea of freedom and returning to roots, but are most people prepared for that cultural immersion? If a new “Back to Africa” movement is going to work, we must all come together and repair what has been lost culturally and reject much of the poison Europeans have injected us with. Stokely Carmichael said it best when he articulated that it all starts with a focus on Africa and accepting ourselves as African, not just being Black. If you are interested in planning your return home, Ghana has implemented a “Right of Abode” program which welcomes all brothers and sisters in the Diaspora to become citizens of the nation.

What Kind Of People Think Torture Is Fun For The Whole Family?

On sunny summer days of the past, you likely decided that it was the perfect time for a picnic with family or friends. You know...the kind where you throw down a big blanket, break open the picnic basket, and relax into the evening. Well, unfortunately that is not how picnics have always looked. From 1882 to 1968, almost 3,500 Black people were lynched in the United States and nearly all of these occurred in a picnic-like environment. (adsbygoogle = window.adsbygoogle || []).push({}); What exactly does that mean? It means that white people gathered around with their families, enjoyed meals together, and posed for pictures while a Black victim dangled lifeless from a tree in the background. Even worse, some of these picnics actually included cooking the lynched victim. According to historian Philip Dray, “the experience of having witnessed the event was thought incomplete if one did not go home with some piece of cooked human being; and there is evidence of lynch crowds either consuming food and drink while taking part in the execution or retiring en masse immediately afterward for a meal.” When we collectively think about lynchings, we typically envision the KKK or an angry mob, but it is important to remember that ordinary folks from the white community attended these picnics, cheered on the brutal murders of Black people, and went home like nothing out-of-the-norm just happened. The word picnic originated in France during the 17th century to denote a social gathering where participants bring food, and everyone leisurely “picks at” each other’s dish. However, while the word did not initially have racist origins, it is undeniable that the word’s meaning evolved after 80 years of lynchings at these events. Defenders of the word typically point to its meaning without the proper context or understanding that thousands of Black lives were lost at picnics. They made a spectacle out of our ancestors, and we will not forget the valuable lives lost for their enjoyment and entertainment. Interested in finding out more about lynching and picnics? You can find more detailed information here in At The Hands of Persons Unknown: The Lynching of Black America.

The Powerful Influence of Media Storylines

Trump’s classification of “fake news” may have some elements of truth. While he’s accused left-leaning news companies of promoting “alternative facts” to denigrate his character and downplay political “achievements,” others criticize the news cycle for sensationalism on the opposite side of the aisle. From [a] Black perspective, the media often portrays Black people – particularly men – as lawless thugs, choosing to promote a narrative that lends itself to an increase in views as opposed to the truth. For instance, Blacks and Latinos are significantly more likely than Whites to be portrayed as lawbreakers on television news. And, since “the public agenda in effect is set by the media,” the images used, text written, and stories selected have a direct impact on public psyche. This psyche runs counter to our attempts for justice and equality. Crime predominates news cycles, making up a significant percentage of a 30-minute local newscast (and even more on the weekends). This creates a misperception that crime is a bigger problem than it actually is. According to Vox, “69% of US voters think there is more crime in the US than there was two decades ago,” when in actuality, crime rates (including murder and violent crime) have plummeted since the 1990s. These misperceptions are fueled by inaccurate portrayals of victims, perpetrators, and law enforcement that over-represent African-Americans and reinforce negative stereotypes. African Americans are overrepresented in crime stories. Not only does the media’s disproportionate focus on crime make it seem more prevalent than in actuality, people of color are also overrepresented in those crime stories. According to Travis Dixon of UCLA, “mug shots and jumpsuits are more likely to be shown in TV reports when the accused is a person of color.” Also, a follow-up study found that in New York City, the percentage of African-American suspects in certain crimes was well above the percentage of those actually arrested for those crimes. This overrepresentation impacts public image and both reinforces and recreates racial stereotypes. Researchers have demonstrated how racial stereotyping elicits certain emotions and behaviors: “The racial stereotyping of Blacks encouraged by the images and implicit comparisons to Whites on local news reduces the latter’s empathy and heightens animosity, as demonstrated empirically by several experimental studies.” (adsbygoogle = window.adsbygoogle || []).push({}); Without empathy and with animosity, it’s particularly easy to characterize or typecast individuals based on a stereotypical role. Empathy makes us consider, or identify with, another’s perspective. Without empathy, we can never be sympathetic to that which the public has deemed as violent, unruly, and criminal. While these stereotypes were created during the slave trade to justify inhumane treatment and subjugate captives, stereotypes have continued to position the formerly enslaved as inferior, untameable, barbaric, and deviant in multiple ways. “The stereotype of blacks, particularly black males, as criminals has been around since slavery, but in the 1970s and 1980s, the threat turned from the image of a sexual deviant to one with an extreme criminal nature. Legal scholar Katheryn Russell-Brown calls the recent association with the Black male as an inherently deviant criminal, the mythical “criminal black male”. She notes that while media representations of black men have gotten better, “regardless of race, the person most people fear is a young, black man.” This fear continues today and can be demonstrated in the media coverage of Mike Brown, Trayvon Martin, Eric Garner, and Sandra Bland. The New York Times insisted that “Mike Brown was no angel.” In the day following his death, the media focused more on the lawlessness of a group of protesters than the actual facts of the case. The real story seemed to take a back seat to that which was sensational. During Trayvon Martin’s coverage, some media outlets chose to run images of Martin wearing “fake gold teeth” alongside “rumors of school suspensions and marijuana use” to push a storyline counter to the bullying menace and innocent child portrayed across airwaves. While Trayvon’s family described him as an “easy-going teenager,” conservative media outlets went to “shocking and disgusting lengths to impugn [him].” Similarly, Eric Garner was smeared as a “career criminal,” while the circumstances surrounding Sandra Bland’s death were muddied with media harping on “weed in her system” – as if this had any relevance to her death. Presently, media coverage of Jordan Edwards has proven surprisingly positive, however, it’s quite likely that stereotyping played a major role in his death. “Like smears against protestors that almost always turn out to be bogus, smears against police victims are more about managing public outrage than they are about truth.” While media dictates the public agenda and media companies often set targets based on “what sells,” or what headline gains clicks or views, not all media outlets promote profit over truth. Organizations like PushBlack (hey – :)), Everyday Feminism, and Essence promote a positive agenda more grounded in the true lived experiences of their respective target group and audiences. Despite this, we urge our readers to remain critical and well-informed as we must seek to dictate a public agenda that promotes justice and equality over racism and social unrest. (adsbygoogle = window.adsbygoogle || []).push({}); The post The Powerful Influence of Media Storylines appeared first on PushBlack.

This Woman Posed as a Black Man to Get in the Army

While today African-Americans make up close to 20 percent of the U.S. military, there was a time when that number was zero. After Congress enabled Black men to join the army in the late 1800s, creating the “Buffalo Soldiers,” it became a chance for many who had known nothing but enslavement to experience a new way of life. But what did this mean for Black women? Would you believe us if we told you there was, in fact, one female Buffalo Soldier? Although women were not allowed to join the military, the legendary Cathay Williams had a trick up her sleeve. She was destined to secure a spot in the army in spite of the law and her gender. (adsbygoogle = window.adsbygoogle || []).push({}); Shortly after the onset of the Civil War, her hometown in Missouri was raided by Union troops and all captured enslaved Blacks were forced into working as cooks, laundresses, and nurses. Unsatisfied with her role as a cook, Cathay experienced several battles from afar, grew particularly fond of military life, and dreamed of becoming a full-fledged soldier. It is hard to believe that anyone could sneak into the military, but that is exactly what Cathay did. After her stint as a cook ended, she had the bright idea to rearrange her name to “William Cathay” and pose as a man in order to enlist in the army. Given there was no medical check at the time, she, being healthy and tall (5’9”), was deemed fit for service. With this courageous and rebellious decision, Cathay became the first Black woman in the Army and the only one to be a part of the Buffalo Soldiers nearly 70 years before President Truman would sign the Women’s Armed Service Integration Act. Cathay’s reason for joining the forces is the most compelling and heartwarming part of her story. Coming from 17 years of enslavement and full reliance on her master’s resources, she refused to ever be dependent upon another person again. Tasting freedom in the military rid her of any “slave mentality” and led her to go as far as compromising her own identity to build a life for herself. As a community, we have a cultural legacy of fending for ourselves by any means necessary. Cathay Williams’ journey from plantation to distinguished soldier exemplifies the ethics of self-reliance and self-sufficiency that resonate so deeply within Black history and embodies our collective progress towards independence. (adsbygoogle = window.adsbygoogle || []).push({});

Out of Pain and Tragedy Gospel Music Was Born

“The Father of Gospel Music,” Thomas Dorsey, was on the brink of suicide when he decided to rededicate his life to making music to satisfy the Lord. Originating as a blues musician, Dorsey was skilled at capturing pain and grief in his music and this became self-evident in 1932 as he arranged his magnum opus -- “Take My Hand, Precious Lord” -- after the tragic death of his wife and son during childbirth. Despite the gravity of the tune, it became an instant classic and has been performed by Mahalia Jackson, Elvis Presley, B.B. King, Aretha Franklin and was Martin Luther King’s favorite song. Born in Georgia, Dorsey was the the son of a Baptist pastor and no stranger to the sacred hymns that echoed throughout the church. As he grew up, he showed such an affinity for secular jazz and blues music that he set out to bridge them with the songs he was accustomed to hearing during Sunday service. After attending a vaudeville show by Ma Rainey and Bessie Smith, he was entranced and doubled down on his commitment to music. Adopting the nickname “Georgia Tom,” Dorsey landed his first gig as Ma Rainey’s piano player in 1924. (adsbygoogle = window.adsbygoogle || []).push({}); The show biz life soon proved too overwhelming for him. While he struggled, he never stopped writing and eventually achieved massive commercial success with a risque blues song called “It’s Tight Like That,” which sold over 7 million copies. However, this made it quite difficult when he hoped to return to playing in churches. His subsequent compositions were met with staunch resistance from community members and he was even banned from many Southern churches that refused to welcome his modern take on their hymns. Despite the criticism, the birth of gospel music came as a result of Dorsey pushing against these boundaries and redefining norms around Black spirituality. Although Dorsey was ahead of his time, he has since been recognized by the Songwriters Hall of Fame for his contributions to music and would be proud of what gospel music has evolved into today. There is something to be said about our ability to transform pain into beauty and art in a way that not only has the power to heal but also to uplift our communities.

This Is What Happens When Black People Get $25 Million

Black historic sites will soon get a facelift thanks to a $25 million initiative. In November 2017, The National Trust For Historic Preservation launched The African American Cultural Heritage Action Fund (AACHAF), a $25 million multi-year initiative that seeks to preserve and protect African-American historic sites. googletag.cmd.push(function() { googletag.display("div-gpt-ad-1512094833018-0"); }); And they’ve tapped a Black national treasure to be the Fund’s ambassador: Phylicia Rashad. President and CEO of The National Trust, Stephanie Meeks, said we have an obligation to preserve “places which tell the often-overlooked stories of African-Americans.” Not only will the initiative restore sites, but it will also research how preserving historic sites impact Black communities. An arm of The National Trust also started Hands-On Preservation Experience (HOPE Crew), another initiative dedicated to teaching the youth about once forgotten Black history stories. Black leaders in the arts, business, government, and academic sector will make up the advisory board for the fund. President of the Ford Foundation, Darren Walker, will serve as its chairman. This news comes after a tumultuous summer where debates around Confederate statues reached a fever pitch. Some Confederate statues have come down and talks of replacing them with more uplifting figures have sprung. “Without a thorough reckoning with the complex and difficult history of our country, especially when it comes to race, we will not be able to overcome intolerance, injustice, and inequality,” says Walker. The Fund will start by restoring Shockoe Bottom in Richmond, Virginia, the second largest marketplace for enslaved Africans and Mountain View Black Officers’ Club in Arizona, the only World War II era social club for Black military personnel. Currently, both are in danger of demolition. Aside from the new initiative, grassroots efforts to preserve Black historic sites have happened in the past. We look back to when Langston Hughes’ home was facing gentrification, and author Renee Watson launched an Indiegogo to save it. There are many other Black historic sites you can check out in African American Historic Places.

This Is The Story of Being Black And Surviving Hitler