Black History Month, Myth or Meaningful?
We have reached the end of October: Black History Month, did you celebrate or commemorate it in any way? I often feel like there is not enough on offer to educate and entertain young people at this time but there are events on throughout the country, we just have to find them and actually attend. I think people are more likely to pay attention to or purchase mainstream music or a movie rather than attend a seminar, workshop or play, thus we can only hope that the messages portrayed in those mediums are both honest and responsible in their delivery of black history.
Black History Month was invented originally in 1926 by Carter Godwin Woodson.
Black History timeline:
http://www.theguardian.com/uk/interactive/2008/oct/13/black-history-month-timeline
There are many more interesting articles on Black History on the above website.
Some Key Figures:
Toussaint L’ouverture – Leader of slave revolt in Caribbean
Alexander Pushkin – Founder of Russian Literature, of African heritage.
Harriet Tubman – Leader of Underground Railroad, freed thousands of slaves
Mary Seacole – A Jamaica nurse who used creole medicine to treat soldiers and sailors. When rejected to help Florence Nightingale she set up her own hotel to aid soldiers
Sojourner Truth – Gained freedom and gave a voice to black women in her famous speech ‘Aint I A Woman’
Frederick Douglass – Critic. Instrumental in abolition of slavery, supported women’s suffrage.
Paul Robeson – Athlete, singer & actor.
Ida B Wells – Journalist and Civil Rights campaigner. Campaigned against lynching and racial segregation.
Martin Luther King – Leader of Civil Rights, opposed segregation and encouraged equality with his iconic speech ‘I Had A Dream’.
Malcolm X – Radical Leader, influenced ‘black power’.
Bob Marley – (Jamaican Reggae) Musician and Liberalist, at the forefront of Rastafarianism.
CLR James – Writer and Historian, famous book: The Black Jacobins.
Muhammad Ali – Boxer and political activist, 3x world heavyweight champion, vocally opposed racism.
Nelson Mandela – First Black president of fully representative democracy in South Africa. Opposed apartheid. African National Congress movement fought actively only when 69 peaceful protestors were brutally murdered. He served 27 years in prison and became a figure of peace for race relations.
Desmond Tutu – South African Social Rights Activist & retired Archbishop, opponent of apartheid.
Barack Obama – The first Black President of the United States
Doreen Lawrence – Baroness Lawrence of Clarendon (in Jamaica). Mother of murdered Black British teenager in racial attack, her campaigning has reformed the British policing system (concluding them institutionally racist).
Some Black inventors:
Garrett Morgan invented the hair straightener, gas mask and auto traffic signal.
Granville Woods invented telegraphy and railway electrical systems.
Philip Downing invented the letterbox.
Ernest Just pioneered fields of marine biology and zoology, researching parthenogenesis.
Lloyd Ray created the dust pan.
William Purvis patented the fountain pen, bag fastener, hand stamp and electric railway device.
Thomas Stewart patented the mop.
Richard Spikes invented the Auto gear shift
Daniel Hale Williams invented the method for and first successful open heart surgery.
Fred Jones invented the portable x-ray machine, automatic movie ticket machine & refrigerated trucking system.
Madame C.J Walker – Black Hair products, created jobs for more than one thousand and became first black millionaire.
Banneker Benjamin – Developed first clock in U.S.A
An interesting article from The Guardian:
Black History Month can only be declared a success once it’s redundant
Uplifting stories of individual triumph, like those of Nelson Mandela, Desmond Tutu and Mary Seacole, don’t do nearly enough to fill the knowledge gap
Illustration of slaves working an early cotton gin. ‘The trade in sugar and slaves helped build Britain’s greatness and has provided the backstory for some of our most beloved cultural symbols.’ Photograph: Hulton Archive
When Vladimir Putin’s spokesman dismissed Britain as “a small island no one listens to”, David Cameron defended our nation’s honour by mentioning among its triumphs “that Britain helped to abolish slavery”. He made this statement without any apparent irony, or awareness that Britain was also one of the originators of the institution of slavery, certainly in the Atlantic context.
As we approach the end of Black History Month statements like this make it clear how much it is needed – and, at the same time, how little these annual 31 days have done to address the widespread ignorance about crucial aspects of our history.
The truth is that the trade in sugar and slaves helped build Britain’s greatness and create some of our most beloved cultural symbols. It was sugar, harvested by slaves, that generated those great fortunes jockeyed for in the novels of Jane Austen, and helped to finance the splendid houses which provide the model for Downtown Abbey.
Nor should we forget that even today, more than 150 years after slavery was abolished, Africans and their descendants remain markedly disadvantaged compared to the descendants of those who promoted the trade against them.
So why does this ignorance persist, 25 years after Black History Month was launched in Britain? This month we’ve seen events that range from the sublime, such as the award-winning American musical The Scottsboro Boys, to the tokenistic. At my children’s school, many heart-warming pictures of Nelson Mandela, Desmond Tutu and Doreen Lawrence have been produced, as well as innumerable portraits of black sportsmen from Usain Bolt to Theo Walcott. At a friend’s school, the pupils have been encouraged to turn up dressed as a black pop star. Most of our children have become familiar with the travails of Mary Seacole. But these stories of individual triumph, however uplifting, don’t do nearly enough to fill the knowledge gap. We need to integrate black history across the educational curriculum, and among adults, so that people like our prime minister will also comprehend it.
When Britain truly acknowledges its history, our society will realise that the brown and black faces in our midst are not interlopers or johnny-come-latelys, but the logical result of British participation in the world – and evidence of its long and intertwined involvement with its exploited colonies. Indeed, much of what we designate as black history is in fact simply English history – stories we should all remember and acknowledge. We minorities are here not as an act of charity but because we belong here, because we worked and starved and died over centuries to build this nation.
Slavery and colonialism is a ghost that still haunts modern Britain, because we have never fully exorcised it. Like any nation, Britain is what the academic Benedict Anderson described as an “imagined community”: its self-image is determined by what it decides to recall and what it decides to disregard. Thus abolition is warmly remembered and commemorated as the heroic action of a civilised society, and the hundreds of years of barbaric slavery that preceded it are conveniently forgotten.
It is the duty of a mature democracy to not just celebrate its triumphs but to acknowledge its miscarriages. Instead of the jingoistic version of history championed by the likes of education secretary Michael Gove, we should aim to create a narrative for our citizens that tells the whole story, warts and all. We will know Black History Month is successful only when it is redundant – when our history is understood by us all, and young people gain the pride and self-assurance that a genuine account of it would afford.
‘Black Being’ by Annique Simpson
Being Black to me means:
Working twice as hard for half as much.
Constantly ranking last,
Or ranking first just because of your skin shade.
Having to be tolerant of other people’s intolerance.
Being ‘sporty’ or ‘musical’, but never ‘entrepreneurial’ or ‘intelligent’
Being hated, mocked and mistreated for something you can’t hide.
But it also means:
Being able to make something out of nothing.
Fighting and surviving.
Possessing power and pluck.
Rocking natural, enviable skin tones.
Owning super-sexy body shapes.
Being cool and popular and desirable;
But never copiable.
Shirley Ricketts
Last week, I asked my 15-year-old daughter what Black History Month meant to her. She said that it was about Black people getting together to embrace our colour and our history.
My thoughts and feelings about Black History Month are quite similar to those of my daughter. I too think that we should be remembering the greatness of Black people and all the achievements, past and present, that we have accomplished. I believe that there are so many wonderful things that we have done and that there is still so much more that we can do.
So when one of my close friends told me that she was planning to stage a local show for Black History Month, I was more than happy to take part. She hoped to get local people involved – particularly Black men – and the money raised from ticket sales would go to underprivileged children in Jamaica and in the UK.
The performance would involve a trip down memory lane, where drama would meet music with a subtle but poignant message. The show would commemorate great Black leaders and pioneers, including Martin Luther King, Malcolm X and Michael Jackson.
After managing to convince my two children to take part in the play, I sent a ‘What’s App’ broadcast to all my male contacts, asking them to consider taking part in this local extravaganza. To be exact, I sent the message to 26 men. I got only three responses. One man said he would love to be a part of the show. Another said he would have loved to help out, but he was busy and the third thought that it was a good idea and had posted it on a male forum. This posting led to a fourth man contacting me for more information (unfortunately, he could not be involved). That was it! I hate to say it, but I think that if my broadcast had been an invitation to a party I might have had a better response.
Nevertheless, my friend held her first planning meeting the following week, which was attended by eight people. However, at the second meeting only two people turned up. Needless to say, the performance will not be going ahead, which is very disappointing. I think we missed an opportunity for the Black community to do something special; to revel in our greatness while raising money for a good cause.
My fear is that if we – the Black community – can’t be bothered to celebrate our own history, the powers that be will make it so we don’t have a choice.
A conversation with my Uncle
Leonard Lawrence is a musician (a percussionist specifically) who has also dedicated his life to being a student of the world. Someone who had always urged my siblings and I to be inquisitive and conscious before we even knew what either of those words meant. Rather than a lecture or a dictation, Len thought it was more useful and effective that we ask questions and begin discussion in the community.
Do we need a Black History Month?
What are the positives and negatives?
Should we not instead celebrate World History, all year around?
Why do people often start Black History at slavery?
How can we educate ourselves if not all of Black History is written?
Why do we have a lack of consumption for our own culture?
Should Black History be popularized to appeal to mainstream culture/majority audiences?
Should learning Black History be an individual journey or lesson rather than taught in the school curriculum?
“Conscious is not Cool – Ain’t Nobody Got Time Fo’ Dat!” by Syeshia Sweeney
My journey began in my last year of University when I decided to challenge myself for one of my Dissertation topics (as if going to Uni wasn’t enough of a challenge), I chose to write my 4000 word Drama Essay on the representation of black women on stage from 1960s to the present in both Britain and America. Well, I started researching and my research soon overtook my project as I read over thirty books on Black culture and Black Feminism. I had a brief History lesson on slavery in High School and I had heard of Rosa Parks but my knowledge was very limited. I had taken bits of pieces about slavery and later race relations from TV and movies but I had no real understanding or knowledge of Black History.
I soon became familiar with terms such as ‘critical consciousness’, ‘marginalised’ and ‘double-burden’ and I became increasingly aware of the black female stereotypes: ‘Superwoman/Matriach, Welfare Queen, Whore and Mammy’.
After my dissertation, I felt dissatisfied. I had to stay focused on the subject of performance rather than venture outwards into the broader subject area of cultural study and black feminism. I found a definite contrast in the American and British histories and a distinct lack of resources in Black British Feminism in comparison to America but then, the population of blacks in America is obviously far greater than in the UK in general. When I left University, I was compelled to write a play using the research I had obtained for my dissertation. It was clear that the likes of Bell Hooks and Audre Lorde had had a certain impact on me as the words quickly filled the pages and I completed the play in a short space of time, just in time to enter a reputable playwright competition to attend the Young Writers Programme at The Royal Court Theatre. I was successful in my application and was selected for the course and my first ever full-length play HATER was based on the quotes and hard-hitting facts I encountered and felt I had to act upon. The books I read had a stern message about ‘poly-vocality’ eg. gathering as a community in speaking out or at least speaking to each other, this is consciousness, this is the first step in fighting towards revolution. A personal revolution.
The other topic that really drove me to write the play was the self-hatred and self-perpetuation of negative imagery and institutionalized racism between Black women. In essence, this play was written for young women (although it focuses on two Black women) to re-evaluate their representation of themselves and the way they are represented.
Notes & Quotes taken from books I read for my research:
Book: Women in the Civil Rights Movement Trailblazers and Torchbearers, 1941-1965 (Blacks in the Diaspora) by V L Crawford
Black women felt alienated, ostracized and criticized, they were beaten on the way home from voting.
P25 : “The realization of human injustice moved black women to action, they viewed their roles as activists as a natural extension of their fundamental rights as human beings. In this manner, those women sought to take back what they felt was rightfully theirs.”
Book: Ain’t I A Woman, Bell Hooks.
Black women were viewed as sexually permissive and available, they were denied the title of Miss or Missus. They were often seen as the stereotype of whore or overweight nagging maternal figure (Mammy).
P70: “As sexist ideology has been accepted by black people, these negative myths and stereotypes have effectively transcended class and race boundaries and affected the way black women were perceived by members of their own race and the way they perceived themselves.”
Another stereotype was the Matriach/Superwoman – power we didn’t really possess. Mythology impacts on reality.
P2: “The white women could at least plead for her own emancipation, the black women doubly enslaved, could but suffer and struggle and be silent.”
P159: “S.Truth bared her breasts to prove she was a woman.”
Black women were afraid that if they supported feminism it would harm Black Liberation.
Book: Race, Sex & Gender by Mary F.Brewer
Women were white until proven otherwise.
[For example Literature is predominantly perceived to be pioneered and mastered by and for the White British Middle Class Middle-Aged Male, if a newspaper wrote about a man who had entered a building, it is unlikely that a Western reader would presume the subject to be of a minority race.]
Black women seen as Welfare Queen stereotypes are aware of sexist and racist tendencies and still go ahead with their pregnancies, is it a political resistance?
Slavery saw induced abortion and infanticide.
P48: “Foucault maintained throughout his writings that there is always the possibility of resistance regardless of the relations of power in place.”
White women were overcome by guilt and self-denial.
Oppression is a pre-condition for black women.
P97: “The black female is either unnoticed or over noticed and misinterpreted.”
Book: The Black Woman – La Frances Rodgers-Rose
Slaves were seen as less than human and sold without clothing. Women were subjected to sexual abuse and torture, they were forced to bear multiple children one after the other. Some slaves did in fact become owners of land.
The Mammy stereotype features in advertising. In reality, these Nannies fooled their white masters by separating their conception to their conception of themselves.
[Known as a double identity, these women behaved one way before their masters and another way in their private lives. They felt a notion of superiority in a sense, in the way their submissive behavior was a performed role.]
Book: All the Women are White, All the Blacks are Men but Some of Us are BravePatricia Bell Scott Gloria T. Hull
Rebellious black woman is shown as aggressive or masculine.
P73: “Thomas Jefferson believed black woman had mated with the orangutang.”
Book: Recovering the Black Female Body ed. Michael Bennett
Ix: “Body is never simply matter, never divorced from perception and interpretation.”
Masculinatization/Feminization of black female body: instability. Perceived as both sexual & grotesque.
White female body is seen as more attractive and easier to read.
Book: Black British Feminism by Heidi Safia Mirza
West Indian women came to England to work, most independently but were told they could only claim rights through husband. They worked in public and caring industries.
Triple Oppression: Race, Gender & Class.
P14: “ Reinforced in the black press the superwoman has even become a celebrated empowering notion among black women themselves.”
(Black women have embraced the stereotypes enforced upon them and now believe these to be part of their history and culture.)
‘Otherness’, Black women are eroticized/exoticized.
P18: “Locked into a racialized, sexualized discourse, represented as exotic others, we have forgotten other ways of imagining who we are.”
Black women are critical of black women with light skin and straight hair, shape of lips/nose are measured in approximation to whiteness. Eurocentrism. The European standard/ideal is used as a yardstick for measuring beauty. Whites monopolize on beauty. Internalized by black women and men alike! Skin lightening and hair straightening. Shade prejudice/pigmentocracy, still perceived as an indication of class in some countries.
Audre Lorde – Various Quotes
“I know the anger lies inside of me like I know the beat of my heart and the taste of my spit. It is easier to be furious than to be yearning. Easier to crucify myself in you than to take on the threatening universe of whiteness, by admitting that we are worth wanting each other.”
[Lorde speaks of the strained relationship between Black women]
“The master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never allow us to bring about genuine change.”
“I am not only a casualty, I am also a warrior.”
Book: Audre Lorde – Eye to Eye in Sister Outsider (1984)
There is a distrust and a distance between black women.
P152: “Anger – a passion of displeasure that may be excessive or misplaced but not necessarily harmful. Hatred – an emotional habit or attitude of mind in which aversion is coupled with ill will. Anger, used, does not destroy. Hatred does.”
P153: “We cannot settle for the pretenses of connection, or for parodies of self-love. We cannot continue to evade each other on the deepest levels because we fear each other’s angers, nor continue to believe t
hat respect means never looking directly nor with openness into another Black woman’s eyes.”
P157: “Even if our words taste sharp as the edge of a lost woman’s voice, we are speaking.”
Distance is justified as courtesy.
P168: “We are never good enough for each other. All your faults become magnified reflections of my own threatening inadequacies. I must attack you first before our enemies confuse us with each other. But they will anyway.”
Book: Talking Back by Bell Hooks
We need to examine our role as women as perpetuators in these systems of domination.
Encourage/adopt critical consciousness.
Revolution begins with the self and in the self.
Fear of painful confrontation prevents action.
Publishers thought her tone was ‘angry’.
P112: “The first pain wounds us, the second pain helps heal our wounds.”
Book: Black Looks, Bell Hooks
We are controlled by education and government.
P1: “And if we, black people, have learned to cherish hateful images of ourselves, then what process of looking allows us to counter the seduction of images that threatens to dehumanize and colonize.”
Black self-hatred is greater than black pride.
We are told to believe there is now social equality.
P42: (Eye to Eye: Black Women, Hatred and Anger, Audre Lorde)
“We do not love ourselves, therefore we cannot love each other.”
P65: “Officials don’t gather to study ‘whiteness’”.
Baldwin: “people are trapped in history and history trapped
in them”.
P43: Audre Lorde – “Because we see in each other’s face our own face, the face we never stopped wanting. Because we survived and survival breeds desire for more self. A face we never stopped wanting at the same time as we try to obliterate it. Why don’t we meet each other’s eyes? Do we expect betrayal in each other’s gaze or recognition.”
Thank you for reading, I hope you have found this blog insightful, informative and interesting and if you already knew all that was discussed, I hope you are able to take it upon yourself to encourage discussion and raise questions. Never stop learning and asking questions but also remember it is OK to enjoy and invest in popular culture as well as educational or cultural. (Movies The Long Walk to Freedom featuring Idris Elba and The Butler featuring Forest Whitaker is coming to cinemas). So the next time you’re singing along to Nicki Minaj lyrics (which I do too sometimes):
Wobbledy wobble, wo-wo-wobble, wobbin’
Ass so fat, all these bitches’ p*ssies is throbbin’
Bad bitches, I’m your leader, phantom by the meter
Somebody point me to the best ass-eater
Tell ’em “P*ssy clean!” I tell ’em “P*ssy squeaky!”
N*ggas give me brain ’cause all of them n*ggas geeky
If he got a mandingo, then I buy him a dashiki
And bust this p*ssy open in the islands of Waikikiiiiii…
Kiss my ass and my anus, ’cause it’s finally famous
And it’s finally so, yeah, it’s finally so!
I don’t know, man, guess them ass shots wore off!
Bitches ain’t poppin’, Google my ass
Only time you on the net is when you Google my ass
Ya f*ckin’ little whores, fu-f*ckin’ up my decors
Couldn’t get Michael Kors if you was f*ckin’ Michael Kors
B-B-Big Sean, b-boy, how big is you?
Gimme all yo’ money and gimme all yo’ residuals
Then slap it on my ass, ass, ass…
… you’re also aware of the history of Sarah ‘Hottentot Venus’ Baartman. And if you’re not yet familiar, I suggest you err “google her ass.”