Tag Archive | "society"

Taking the BNP seriously: Simplistic condemnation is not enough


British National Party

British National Party

What the BNPs modernisation reveals about modern Britain

The BNPs rebranding strategy reveals something very interesting about Britain, and white British people in particular. For years, by promoting racial nationalism, the BNP remained an utterly marginal organisation, largely attracting hardcore racists, skinheads, and social misfits. The fact that the BNP now feels the need to tell its activists to cover skinhead haircuts, to not make extreme statements, to avoid any violent rhetoric or acts, and to appear normal and respectable clearly demonstrates firstly that there are still plenty of extremists in the BNP, but also shows the extent to which Britain has changed – the vast majority of Britons want nothing to do with racist bigots and do not want to be associated with a party that represents hatred. It is also interesting that, as with other far-right groups, as well as with Islamist and pro-Jihadist organisations, the BNP is attempting to tap into the widespread feelings of alienation and atomisation felt by many in a society that is perceived to have poor social cohesion and to lack a sense of old fashioned community.

Read More>>

Posted in African HistoryComments (0)

Is marriage outdated?


 

Has Marriage had it's big day?

Has Marriage had it’s big day?

Every day I trawl the web looking for interesting articles to bring to your screen. Tonight I happened to chance across an article called…
Do we need Black Mariage Day?” Personally, & I have to be honest here, I hadn’t actually heard of the initiative and so proceeded to read the whole article.

The author made the assertion that there was a general marriage crisis, amongst all ethnic groups, not just African Americans.  Reading further the article Quoted a piece by Joy jones in the Washington Post entitled, ‘Marriage Is for White People’

Personally I was shocked just by the title, but had to read the article because so many journalists use the headline to lure you in, hiding the fact that the main thrust of the article isn’t at all what you might have believed by the Headline.

Jones goes on to Quote the Black feminist Alice Dunbar-Nelson;
“Why should well-salaried women marry?”

Making the point that these days women have no real NEED to marry, as they are financially self sufficient.  Furthermore all the old benefits of marriage are now mostly attainable for women without the baggage any man might bring with him.  I find the whole debate fascinating.

Are you Married?  Do you intend to be…Or, if you have been married before would you marry again?   Given that there is a massive dropoff in Marriage rates within the African American Community.

In 2001, according to the U.S. Census, 43.3 percent of black men and 41.9 percent of black women in America had never been married, in contrast to 27.4 percent and 20.7 percent respectively for whites. African American women are the least likely in our society to marry. In the period between 1970 and 2001, the overall marriage rate in the United States declined by 17 percent; but for blacks, it fell by 34 percent.

How do you feel about Marriage yourself?  Do you think that marriage is an outdated institution or do you feel that marriage still has a strong role to play within the developmrent of STRONG communites?  I’m keen to know what you think?

Related Articles:

  1. Why do we need Black Marriage Day?
  2. Marriage Is for White People 

Posted in Black Women, Editors BlogComments (3)

Do Community groups make a difference?


AUGUSTA, Ga. – It was a gathering to reclaim black manhood–a conference for all ages, men and women, held at Paine College.

“You can achieve, you can believe, you can conceive, that truly this country is made for you and you need to use the world as your oyster,” said Dr. Mike Weaver, organizer.

Men and women of all ages were empowered and encouraged at the Let Us Make Man Conference. It was an all-day event that consisted of programs and sessions that Weaver says hit real issues.

“We deal with issues such as law and society, restoring the black family and educating our youth, issues such as finances,” Weaver said.

Twenty-year-old college student Jeremy Hill was glad to be at Let Us Make Man. The sessions opened his eyes and motivated him.

“It hit home. It helps you realize that in your local community things need to be changed,” Hill said.

Statistics show that almost 31 percent of African American males will be imprisoned by the age of 18. Right here in the CSRA, almost 50 percent of the males in jail are African American. Let Us Make Man says it takes a community to bring about change.

“We need to empower the young boy and young girl in our community so they don’t fall victim to the drug trade so when you look at a lot of the homicide and the murders that are talking place, is because you’re talking about an idle mind is a devil’s work shop,” Weaver said.

“We need to bring more of a positive image for black males who are in school, who are in graduating, who believe in taking care of there children, who believe in marriage,” said Duke Carter.

The event’s organizers say the program teaches black men and women to understand that they’re not just a citizen of their town or state, but a citizen of the world.

Source: http://www.nbcaugusta.com/news/local/41636547.html

Posted in Black Women, Editors BlogComments (0)

Letter to a young black man


Walter Backstrom | Letter to a young black man
By WALTER BACKSTROM

Bellevue Reporter Columnist
Mar 20 2009, 1:26 PM

Walter Backstrom

Walter Backstrom

It seems sometimes I grew up in a different country than you.

I grew up in a time and place where black people couldn’t vote. It seems times have changed. Sometimes it seems nothing has changed.

When I tell you stories of racism, you look at me in disbelief, trying to understand how could it be.

I remember in elementary school, being black was OK and there was no cost. In junior high school, I began to feel there was a cost, but I didn’t know the price.

My hair was what they called “nappy.” So I bought a product for my hair that was supposed to straighten it — so that I would look more like white people. I used to put a lotion on my face to make it lighter — so that I would look more like white people.

The cost of being black began to appear, and I realized something might be wrong. But in my mind, the jury was still out.

You ask me, how could that be? You tell me you have friends of all colors. You say this whole race thing is crazy.

I am your age now, a teenager, full of ego, not knowing much, seldom right but never in doubt. In high school, the price became painfully clear, and it was enormous. The school I attended was majority white. I guess you can call that experience a slap in the face. I was not prepared for what was to be.

I am walking in a department store, and I am being followed, just like you are. Do you remember having teachers who silently believed you weren’t smart enough? So did I. The difference? My teacher told me I wasn’t good enough. I played sports and was good at it, just like you.

Do you remember being pulled over by the police, telling you that the car you were riding in fit the description of a car involved in a robbery? So do I.

I was a good kid. I listened to my parents sometimes. I was popular with the girls, and I went to church on Sunday, just like you.

I began to wonder, so I asked my parents, what was the deal with all this race stuff? They told me about growing up in the South, and the separate bathrooms: One for whites and one for coloreds. I remember listening, with my eyes wide open and my heart beginning to close. As they told me these stories, my heart pounded. My hands clenched into fists that shook with righteous indignation.

I was mad that I couldn’t protect my parents, who were decent God-fearing people. My face turned away, and I gazed out the window, thinking with righteous indignation, which helped cover up the shock and sadness.

The cost of being black was altered forever. The world was no longer filled with wonder. It brimmed with shame because of my blackness, and there was nothing I could do.

I wanted to do something, but what? I had to present to the world a different face, a different persona that you couldn’t hurt or touch. Underneath that new look was a scared and frightened little boy, wanting the world to be different and be fair to me, my parents and all other black people.

At that moment, the changed occurred, and the cost seemed unbearable.

Where I grew up, the majority of people were black, and they knew the rules. Where I went to school, the majority of people were white — and I knew the rules. Rule number one: Always smile, just like today.

Young man, I am sorry that your father is not around. I can only imagine the pain. I was fortunate to have a dad who taught me how to be a man. I wonder, who did you learn from? Your mother? The streets? The gang? The counselor at the Boys and Girls Club?

In this society, they see you walking around with your pants sagging, with no father to tell you to pull them up. Where is your father, who is supposed to call your teacher about your grades? Where is your father, who tells you to quit listening to that rap music and saying the n-word?

You know, it’s a lonely world out here without dad to protect you and guide you. I want you to know that I pray for you — even the ones who scare me.

You think drugs, fast money and loose women are the answer? It just helps mask the pain. However, in that quiet moment, where you meet you, there is that emptiness. That hole in your soul that can’t be filled by anything earthly. The hole can and must be filled by grace. I know I haven’t told you that I believe in you, but I do. I haven’t told you that I love you, but I do.

I don’t want to bore you anymore because my heart is heavy and my eyes are filled with tears. I can only tell you, as my father told me: Son, do the right thing, even if no one else does.

Do the right thing, you ask me? How will I know?

I say, be still and listen to your heart. I love you dad.

Walter Backstrom can be contacted at wkbackstrom@aim.com

Posted in African American HistoryComments (0)

A White Cuban Woman Facing the Mirror


 

What Race?

I don’t remember ever having asked myself what race I belonged to. I was born advantaged in a society that discriminated against non-whites.

So, am I white? The answer isn’t so simple. On my identity card, it says my skin color is white. So, am I white? Let’s have a look at my genealogical tree; since racial classifications don’t work with me.

Contemporary science has penetrated the substance of the human genome, and it turns out that the theory of racial differences has been thrown out, because there’s only one race: the human race, and people of all colors belong to it.

Leaving the genome aside, I’ll continue with my genealogy.

What I know about my family

The first trunk: a daughter of Africans, brought -we now know how- to this Caribbean land. She would end up with others like her in a group of slaves in the sugarcane fields in the eastern part of the island.

 

What I know about my family

The first trunk: a daughter of Africans, brought -we now know how- to this Caribbean land. She would end up with others like her in a group of slaves in the sugarcane fields in the eastern part of the island.

This black woman had sex with another black person -we don’t know who- and gave birth to a Cuban girl. The child grew up and crossed with no other than a Chinese man! He was also swindled into coming here, but from the Yucatan, and he too was semi-enslaved on the cane plantation.

There is a historical parenthesis: blacks, whites, Chinese, Moors, all went to war so that the Spanish settlers would be made to leave their homeland.

After thirty years of fighting, they won the war and freedom came – not as free as they wanted, but hey…we won’t talk about that now.

Let me return to my great-great-grandmother, because that black woman who married a Chinese man was my great-grandmother’s mother, who I actually met.

Named Alfonsa, though they called her Focha, there was my great-grandmother, an Afro-Chinese mulatta who died at 108, blind and strong, and who asked for coffee in the mornings without getting out of the bed because she had a “cold head.”

I also met my great-grandfather, who passed for white but wasn’t; this was because he descended from Canary Islanders.

Read the Full article>>

 

Posted in African American History, African History, Black People in Europe, Black Women, Caribbean HistoryComments (0)

African Medicine; The E-book


African Medicine; Book Cover

African Medicine; Book Cover

AFRICAN MEDICINE
The E-Book

This holistic health guide is the first book ever to disclose the closely guarded healing secrets of Yoruba priests. It covers the history, methods, and healing treatments of a 10,000 year old West African Tradition.

This amazing book consolidates African Spiritual Science and holistic healing into something comprehensive and usable everyday to help one achieve total holistic health. Includes charts, diagrams, and a materia medica of African and Caribbean herbs and remedies.

Excerpts

Herbal medicine is an African tradition. For thousands of years, many people of the African continent had a faithful and confident dependence on the use of various plants of the earth for the alleviation and avoidance of certain chronic and acute illnesses. Like healers in many cultures of the world, African herbalists have drawn on a large body of knowledge in the course of over 10,000 years, and yet the world has ignored and overlooked the African contribution to medicine and the healing arts. It is my hope that this small book will help to change that….

Traditionally, ancient African priests would orally transmit their herbal knowledge from one generation to the next. Not only was African medicine passed from generation to generation, starting in ancient Egypt (Khemit), but from continent to continent…..

When Greek physicians took their oath to Aesculapius, they were really swearing in to an African originally named Imhotep. During his lifetime, he was revered as the god of medicine between 2780-2680 B.C. Western society has wrongly given credit to a Greek named Hippocrates, who had actually taken the Aesculapius (Imhotepian) oath and lived 2,000 years after the true father/god of medicine…..

The Dravidians (the Black Untouchables) of India who were the first inhabitants of that country migrated from Ethiopia via the Isthmus of Suez. They were the founders of Hinduism and Ayurveda medicine, which was a product of the esoteric philosophy of inner Africa……

The only true African healing system which is still intact in its original language of African terminology is Yoruba medicine, which is widely practiced on the African continent as well South America, and the Caribbean….

The principles of Yorubic medicine had been influenced by Egyptian holistic medicine about 4,000 years ago, developed by the mystic prophet Orunmile. Because of this root, Yoruba medicine shows the development of a distinctive African tradition, which in some ways has carried Egyptian medical science into the present…..

AVAILABLE NOW

“AFRICAN MEDICINE: A Guide to Yoruba Divination

and Herbal Medicine”

The E-Book

in PDF format

Author: Tariq Makiri Sawandi, M.H.

ISBN# 0-9731799-0-2

 

Can be purchased at the book store at this site…

http://www.blackherbals.com/african_medicine_ebook.htm

Posted in African HistoryComments (3)

The Visual Representation, Role and Origin of Black Soldiers in British Army Regiments During the Early Nineteenth Century.


The Visual Representation, Role and Origin of Black Soldiers in British Army Regiments During the Early Nineteenth Century.
Presented by Mr John D Ellis as part of the requirement of the MA Degree in Nineteenth Century Culture and Society.
University of Nottingham, September 2000.

The thesis utilised contemporary visual and documentary evidence, (the latter including pension records and regimental description books containing physical descriptions facilitating the identification of black soldiers), in order to examine The Visual Representation, Role and Origin of Black Soldiers in British Army Regiments During the Early Nineteenth Century. It focused on black soldiers serving in what have hitherto been considered “white” British cavalry and infantry regiments, (based on the widely held but incorrect assumption that the presence of black soldiers in their ranks was a twentieth century phenomenon), rather than “foreign raised” or colonial regiments such as the West India Regiment and the East India Company.
Prior to the nineteenth century blacks were frequently employed as servants to Army officers, indicating their owner s “rank and opulence”, and subsequently being depicted as such in the portraits of officers in much the same way as they were for civilians, although of course they also reinforced their owner s status in the Army, as well as wider society. Black military musicians were initially employed by high status Household and Cavalry regiments because of their “natural propensity for music”, and for the purpose of promoting regimental rather than individual, image and status. Consequently, the employment of black military musicians became intrinsically linked with high status units, even though after 1757, and the establishment of enlisted musicians Army wide, many other regiments came to employ them.

Black soldiers were represented by numerous artists in a variety of genres, invariably linking them with Household regiments, London and the monarchy. Morier s Trumpeter, 1st Horse Guards, c.1751, was of a black Life Guards musician in a series commissioned for King George II. The Relief of the Guard at St. James s Palace, c.1790, was a print depicting an every day scene in London, (which included three black musicians), whilst Isaac Cruickshank s Triumphal Entry of 100,000 Crowns, c.1791, was a satirical sketch depicting the Duke of York entering London preceded by black military musicians. However, in many of these pictures, the representation of black soldiers was influenced by contemporary attitudes to blacks, with them frequently being portrayed as having a casual approach to violence, being lazy and ill disciplined, or simply loyal but passive figures.

By the early nineteenth century the practice of employing black soldiers was widespread in the Army. All the Household and most Cavalry regiments had them, and in the line infantry 41 of 103 regiments on the establishment, are known to have employed West Indian born black soldiers at some point in the early nineteenth century, (this figure excludes those black soldiers born elsewhere). Black soldiers were found to originate from all the established regions of the Diaspora; such as Africa, North America and the East and West Indies, (the latter being most numerous), and including lesser known areas such as Nova Scotia, England and Ireland, (George Carville, the last black drummer of the 29th Foot was born in Limerick).

Whilst the Army is known to have procured slaves for the West India Regiment, no evidence exists to link the practice with any of the black soldiers or regiments who were the focus of this thesis. Inevitably some must have been, however, the issue of slavery may well have been deliberately kept “invisible”, (in light of the jealously guarded traditionally volunteer nature of the Army), thus ensuring that any references to, or indicators of, an individuals enslaved status were deliberately omitted from their records. In contrast with the lack of information regarding slavery, both Ukawsaw Gronniosaw s account of his motivation for enlistment in the 28th Foot, and the depiction of black soldiers in abolitionist imagery, suggests that the Army often acted as a place of refuge for escaped slaves or blacks whose freedom was threatened. It was also the chosen occupation of many black men who were already free, and it is possible to identify a group of black “journeyman soldiers”, who continually re-enlisted for service after discharge, (although socio-economic factors influenced this).

Even though the practice of employing black soldiers was long standing and wide spread, proportionately few were promoted. In the nineteenth century Army literacy was the key to promotion, and whilst blacks were often as literate as whites, they were not promoted in the same proportions. Partly this was a result of the lack of opportunities for advancement their musical role offered, but it was also no doubt due to the distaste many whites felt towards black soldiers holding positions of authority. The few that did achieve non-commissioned rank were invariably those with extensive campaign experience, who perhaps, in the face of popular prejudices concerning their “mental and moral inferiority and ill disciplined nature”, had through their participation in combat proved themselves “the exception to the rule”, (George Rose of Jamaica was the highest ranking enlisted black soldier found, a Sergeant in the Highland 42nd Foot who had previously served in the Netherlands and Waterloo campaigns).

The nineteenth century saw the emergence of a “cult of heroic sacrifice”, which prized and venerated war wounds and campaign service, (although paradoxically Britain itself has a shameful record of ill treating former enlisted soldiers). Within this context, the hitherto exclusively ceremonial role of black military musicians, as expressed by historians and visually represented by contemporary images was compared with the actual military service records of black soldiers. It was found that whilst the permanent commitment of Household units to London ensured that black soldiers in those units remained on ceremonial duties, their counterparts in other regiments played a full and active part in all the major campaigns of the Napoleonic Wars, (including the Peninsular, North American and Waterloo campaigns), and received the same decorations as their white peers. In addition to George Rose, a number of other black soldiers received the Waterloo Medal, including; William Wilson of Barbados and William Affleck of St. Kitts, after service with the 13th and 10th Hussars respectively. Whilst in 1848, the latter, was only one of a number of former black soldiers to receive the retrospectively awarded Military General Service Medal, (in Affleck s case with clasps for the Peninsular battles of Sahagun & Benevente, Vittoria, Orthes and Toulouse). However, despite the visual evidence to the contrary, not all black soldiers served as military musicians; Joseph Fergus of St. Kitts “carried arms as a Private” in the 2nd Foot Guards from 1814 to 1833, whilst Estiphania Pappin of St. Domingo served as a Private in the 39th Foot in the Peninsular, later being promoted to Corporal.

In the period following the Napoleonic Wars patriotism inspired a public demand for military spectacle, within which military imagery was an important and popular part, and black soldiers were represented in a variety of genres painted by a variety of artists. When regiments either commissioned or produced art, black soldiers were invariably involved as either prominent characters in portraits of senior regimental officers, the subject of military costume studies, or in detail in genre pictures.

There was also a connection between the visual representation of black soldiers and the subject of slavery. French artists used military costume studies of black soldiers to commercially exploit the demand for military imagery in Bourbon France, and to make a political statement about the equality of blacks and the hypocrisy of the Republic by way of slavery and “liberty. “In Britain, Sir David Wilkie s Chelsea Pensioners., c.1822, (one of the most prominent paintings of the nineteenth century), used the representation of a black soldier both to pay tribute to Wellington s role in abolition in France, and to lend a basis of moral superiority to Britain s victory in the Napoleonic Wars; showing that British “Union” was founded not only on war, but on a sense of national integrity, based on moral superiority and strength of character regarding slavery. However, a comparison of the identity provided by Wilkie for his black soldier in the exhibition catalogue, with the service records of real black soldiers, suggests that the identity provided, (a non-combatant refugee from a French West Indies colony, serving as a military musician in the 1st Foot Guards), had more to do with expressing populist views on the French Republic s treatment of blacks, maintaining artistic conventions by way of the non-combatant status of blacks, and the desire to perpetuate the image of a benevolent Britain graciously emancipating the victims of other country s brutal enslavement. In reality the West Indies born black soldier, (if he was a slave at all), would have been as likely to be fleeing British as French slavery, and have seen combat anywhere from the East Indies to North America to Waterloo.

Despite their extensive presence and high profile, black soldiers were subject to the exclusion and marginalisation from contemporary visual representations and narratives. Whilst to some extent this was due to their lowly enlisted status, it was “race” that led to marginalisation in military costume study, (in which the presence of both armed and non-commissioned black soldiers was deliberately ignored in favour of that of the military musician), and their complete exclusion from battle art. With regard to battle art, the visual encoding of “racial hierarchies”, meant it would have been impossible for artists to represent blacks serving alongside their white peers in scenes of significant national victories, because of the equality inherent in such images, (both physically and with regards to contribution).

The Napoleonic Wars produced a plethora of enlisted and commissioned writers and diarists, but only two mentioned the presence of black soldiers, and then only in passing. The list of writers who served in combat alongside black soldiers, but omitted to mention their presence serves as a “who s who” of Napoleonic military writers. General Sir George Napier s account of his time in the Peninsula with the 43rd Foot omits to mention the presence of the mulatto Bugler Charles Arundell of St. Kitts, even though the latter served at Copenhagen in 1807, Corunna in 1809, and in every action in which the 43rd was engaged from the Battle of Coa in 1810 to the end of the Peninsular War in the South of France in 1814, and New Orleans and the Capture of Paris in 1815″, and who must therefore, based on campaign experience alone, have been a prominent regimental character. Likewise the memoirs of Thomas Morris of the 73rd Foot fail to mention George Rose, even though the latter served alongside him for five years, including the Netherlands and Waterloo campaigns. This lack of references to black soldiers in the narratives of their white contemporaries, is no doubt due to the fact that many memoirs were published after the 1840s, with the subsequent decline in the status of blacks ensuring that when their white former comrades came to record their memoirs, blacks were written out, in order that the notion of a “low status group”, should not by their inclusion, serve to denigrate from the achievements of the authors.

The practice of employing black soldiers came to an end through a combination of the growing belief in racial difference, including “scientific racism”, the racist diatribe of the plantocratic scribes and their supporters, and the declining social status of blacks in Britain. However, whilst the recruitment of blacks terminated in the 1820s, there appears not to have been any single concerted decision to discharge blacks, rather that existing numbers were allowed to gradually decline before dying out altogether in the 1840s. Subsequently, a form of unofficial segregation did descend on the Army, and the exclusion that followed was so successful in driving the presence of black soldiers underground that until now, their role in defining moments in both regimental and national history, has been forgotten by the regiments they served in, the Army and Britain.

Posted in African History, Black Britain, Black Soldiers, Caribbean HistoryComments (0)

Black British History Books – Some Light reading


This list of black history books is not exhaustive by any means.

Buy Black History Books Online via Black Presence in Britain.

Click the links to buy the books directly via this website.  Part of the fee goes to help fund blackpresence.co.uk

* Staying Power-The History of Black people in Britain by Peter Fryer (Pluto Press 1984)

* Black England-Life before Emancipation by Gretchen Gerzina (John Murray,1995)

* Black Settlers in Britain 1555-1958 by Nigel File and chris Power (Heinemann,1981; reprinted 1995)

* Black Edwardians-Black people in Britain 1901-1914 by Jeffrey Green (Frank Cass 1998)

* Wonderful adventures of Mary Seacole in Many Lands by Mary Seacole (1857; reprinted by Falling Wall Press,edited by Ziggy Alexander and Audrey Dewjee,1984).

* Black Londoners 1880-1990 by susan Okokon (Sutton Publishing Limited, 1998)

* The History of Mary Prince, a West Indian Slave (1831; reprinted by the University of Michigan Press, edited by Moira Ferguson,1993).

* The first Black footballer-Arthur Wharton 1865-1930 An Absence of Memory by Phil Vasili (frank Cass,1998, reprinted 1999)

* Colouring over the white Line- The History of Black footballers in Britain by Phil Vasili (Mainstream Publishing,2000)

* Breaking Stereotypes-Perspectives of Selected Black and Asian Leaders Edited by Clinton A.Valley,EdD. (Minerva Press, 2000)

* West Indian Women at War-British Racism in World War II by Ben Bousquet and Colin Douglas (Lawrence and Wishhart, 1991)

* Roots of the Future-Ethnic Diversity in the making of Britain By Commission for Racial Equality, 1997

* England Affric-An Ethnological Survey by Ahmed ali and Abrahim Ali
(Punite Books, 1995) ISBN 0 9518924 4 4

* A History of the Black Presence in London (Greater London Council, 1986)
ISBN 0 7168 1679 2

* Black and white- the Negro and English Society 1555-1945 By James Walvin (Allen Lane, 1973)

Posted in Black Britain, Black History Books, Black People in EuropeComments (0)

Parallel Lives of Africans and African-Americans By Rudolf Ogoo Okonkwo


African in America - Photo: William Darhy

Rudolf Ogoo Okonkwo (Nigerian) is a New York based freelance writer.  Originally Posted by Iesha

When Kim Lewis of the Voice of Americas Africa World Tonight program contacted me and requested for an interview regarding my comments in Cosby Disses my Homies, I was at a lost as to what caught her interest. In the course of the interview, I discovered that her interest amongst other things was the parallel lives of Africans and African – Americans that I inferred in the article. It was something I have not really thought about in that light.

A look at the position of the average African and average African-American revealed some surprising parallels. For the purpose of simplifying this piece, I will generalize even when I know there are exceptions. I also know Alexander Dumas warned that all generalizations are dangerous, so dont snap as you read. Treat this as an honest start of an authentic dialogue which all Africans in the Diaspora must have.

To begin with, Africans believe that the white man through colonization caused the problems that are ravaging Africa. African-Americans on their part believe that the white man through slavery sowed the seed of the problems ravaging the Black community in America.

Africans are seeking reparations for colonization. African-Americans are wailing for reparations for slavery.

At the end of colonization, Africans are blaming the elite, who have constituted themselves into a new colonial power, for using religion, ethnicity, and class differences to continue to divide and rule. On their part, African Americans are pointing at racial discrimination as the new tools that whites are using to subjugate African – Americans.

Africans believe that efforts by progressives to revamp Africa are being thwarted by some elements of the western society that want Africa on its knees. African Americans believe that efforts to resurrect African-American communities are being impeded by a segment of the white community that desires the dependence of African Americans.

Africans believe that it takes a village to raise a kid. African Americans believe that the society has an obligation to the people who constitute it.

Africans run to God for solutions to their man-made problems. African-Americans run to God for solutions to their man-made problems.

If Africans in America were home, they would not have stooped low to clean toilets and be nursing aides. They would have been making phone calls and sending letters and emails to their brothers and sisters abroad asking for handouts. African Americans who have an exaggerated sense of entitlement would rather stay home and wait for a handout than to go out there and clean toilets and be nursing aides.

Africans are outraged at High School drop out rates amongst African Americans. The figures on the percentage of kids who enter High School in Africa are abysmal and beyond embarrassing. Yet, it does not conjure up the same sense of outrage.

Africans would easily dismiss as mere excuse any attempt to establish the impact of American society on the conditions of African-Americans. Meanwhile, the divorce rate amongst Africans in America is easily attributed to the impact of American society on the conditions of Africans living in it.

In the privacy of their homes, Africans acknowledge difficulties at work place and most of which they attribute to discrimination. When possible, Africans quit the corporate world and start a business for themselves in response. In public, Africans frown at any attempt by African-Americans to mention discrimination as an impediment to their success in America.

Africans do not know a thing about the truth and the sojourn of African-Americans. The concept of internalized self-hate, scramble for a lost heritage, endless years of struggle for ones dignity are things Africans are luck not to have been exposed to in a larger scale. African-Americans do not know a thing about the truth and sojourn of Africans. The idea that the establishment favors Africans who come to America ignores the rugged determination and drive that push the Africans.

Africans think that African-Americans make them look bad. African-Americans think that Africans make them look bad. In the eyes of whom, one may ask. In the eyes of those who do not wish to see any side appreciating, strengthening and emulating what is good in each other. Beyond the myth, the rise of African-Americans will mean the demise of Africa’s stereotype as failed society, such as the rise of Africans will also mean the demise of African-American stereotype.

Africans are horrified by the black-on-black violence in African American communities. African Americans are disgusted by the ethnic/religious wars in Africa.

The poverty in Africa, often, in the midst of riches, is as troubling as the poverty in the inner cities of the richest, greatest and most powerful country in the world.

African-Americans who are searching for their heritage, their home and their history are looking toward Africa. Africans who are worried about the transformation of their home, their heritage and their history are trying to preserve it in America.

African- Americans invented Kwanzaa, Nation of Islam, soul food, all in an attempt to reconnect with Africa and separate themselves from white America. Africans on their part try to invent a new boat, even when the reality is that they are all in the same boat now.

AIDS kill more Africans than any other people in the world. AIDS kill more African-Americans than any other group in America.

If you want to save a people you don’t just scold them. You have to understand them. Even when you scold, you have to scold from the position of understanding. You do not show that by condemning. You show it by serving. To effectively lead a people, you have to love them – not from a distance, but from an intimate and compassionate porch.

Can you imagine how much the cause of Black Renaissance would be advanced if these two parallel lines meet? Can you image the force of nature that would emerge?

Posted in African American History, African History, Black WomenComments (0)


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