TAOBQ unveils a top 10 list and a new concept for identifying people of African heritage

Jan 14 2014

TAOBQ unveils a top 10 list and a new concept for identifying people of African heritage

A new year, a new concept and a new word for affirming African heritage!

The TAOBQ (the African Or Black Question) campaign revealed its araning concept and its first ten 10 subjects yesterday.

“Araning is the act of giving one’s self or someone else an African name in order to unequivocally assert their African heritage,” explained TAOBQ co-ordinator Kwaku at the Xtra History & Reasoning Session presentation entitled ‘Araning: The Importance Of African Names In History & Our Daily Lives’, which took place at the Harrow Mayor’s Parlour.

Aran is made up from African Reclaimed And Named, a concept that encourages Africans, particularly those of note who’ve contributed to world history, to be given African names, so that there’s an obvious connection of their achievement to their African heritage.

Whilst individuals are welcome to aran themselves, TAOBQ will only aran posthumously.

The person at number one of the top 10 list is William Kofi, the 19th century Chartist leader. The araning concept was born as a result of a young person saying they had learnt about the Chartist at school. But with his surname spelt Cuffay or Cuffe, it was not obvious to her that he had African heritage, until she saw his image at a community history event.

Kofi is a Ghanaian name for a male born on Friday. Kofi’s grandfather was taken into enslavement from Africa, possibly from the area now known as Ghana.

At number two is the Maroon leader and Jamaican national hero known as Nanny, which we contend to be a corruption of Nana, a Ghanaian title for a king, queen, chief or revered elder. Her brothers, apart from Johnny, had typical Ghanaian day names such as Cudjoe and Quao.

The African-American inventor Kwadwo Lewis Latimer is accorded third place. Kwadwo is a Ghanaian name for a male born on Monday.

Elsewhere on the list, at number four is the African British classical composer Babatunde Samuel Coleridge-Taylor. His name is Yoruba for “father returns”. Although he never met his doctor father, who never returned from Sierra Leone, one can imagine the composer might have longed for his father’s return as he gravitated towards Africans from the continent and the US, and infused his compositions with African sensibilities.

A hundred years ago, the first African mayor in London was in post. Kojo John Archer is at number five. His is a Ghanaian name for a male born on Monday.

At number six is the first wife of Marcus Garvey, who was able to trace her lineage to Ghana on account of the history provided by her grandmother who had been enslaved in Jamaica. Yaa Boahimaa Amy Ashwood Garvey’s name was given to her by her royal family during a soul searching trip to Ghana.

Very few Africans were able to speak for themselves during the 19th century Abolition period. Asante Ignatius Sancho, who’s placed at number seven, did just that. Asante is a Kiswahili word for “thank you”, in recognition of  his giving Africans a voice at such a critical time.

At number eight is the little known, English-born scientist Dr Buyisele Alan Goffe. His name stems from a Xhosa term meaning “he has retrieved what was lost”.

Coming in at number nine, as we commemorate a century of the founding of Marcus Garvey’s UNIA (Universal Negro Improvement Association), is the once top UNIA recruiter and fundraiser in the Florida chapter: Laura Adorkor Kofi. Her last name is variously spelt as Kofey, Koffey, Cofey, or Cuffy. Adorko is a Ghanaian name for a second born female, whilst Kofi is usually that of a Friday day born male.

And at number 10, is someone who did more for espousing African pride and self-worth globally than anyone else in modern history, another Jamaican national hero: Akoben Marcus Garvey. His name stems from the Adinkra symbol for war horn, and a warning to be vigilant and wary.

For those interested in investigating araning themselves – and one does not have to go the whole hog like Kwame Kwei-Armah, as adopting a single African name can be sufficient, there are books such a Julia Stewart’s ‘African Name’ and numerous internet resources.

The semi-monthly Xtra History And Reasoning Sessions take place on Mondays 6.30-8.30pm at the Mayor’s Parlour in Harrow Civic Centre. For more details or to book: www.XtraHistory.eventbrite.com.

ENDS

Kwaku

editor@BritishBlackMusic.com

The Pioneering Araning List:

1.William Kofi (Cuffay, Cuffee) - Chartist leader

2.Nana (Nanny) - Maroon leader

3.Kwadwo Lewis Latimer - Inventor

4.Babatunde Samuel Coleridge-Taylor - Composer

5.Kojo John Archer - Politician

6.Yaa Boahimaa Amy Ashwood Garvey - Activist

7.Asante Ignatius Sancho - Abolitionist

8.Dr Buyisile Alan Goffe - Scientist

9.Laura Odarkor Kofi (Kofey, Coffey) - Pan-Africanist

10.Akoben Marcus Garvey  - Pan-Africanist

© 2014 TAOBQ

TAOBQ (African Or Black Question (TAOBQ) is a British-based campaign focused on African history and identity. It advocates people of African heritage should be described as African, instead of black.

It was started in 2011, as a response to the UN declaring 2011the Year For People Of African Descent. In a randomly filmed documentary, entitled ‘The African Or Black Question’, majority of the respondents were not aware of the UN initiative, whilst just over half described themselves as Africans rather than black. Parts of the film can be accessed at the top of http://www.taobq.blogspot.co.uk/p/multi-media.html.

TAOBQ suggests the following recommendations:

1. People of African heritage be described as African, instead of black.

2. The opportunity for study of African history be made more accessible.

3. People of African heritage consider adopting African names in order to assert their African identity

Its blog can be found at www.TAOBQ.blogspot.com

August 28 2013 - Dealing With Hands Off Syria Demo, Martin Luther King, Paul Stephenson And The Bristol Bus Boycott, Look How Far We've Come!

This video captures the Aug. 28 2013 Hands Off Syria demonstration in front of Downing Street which featured speakers including Jeremy Corbyn MP, Diane Abbott MP, Tariq Ali, Sean Oliver, etc opposing what was a seemingly imminent war/strike on Syria. 

It’s also a reminder that the Con-Dem Government defeat on Thursday is not the end of the matter. Immediately, US intentions are of concern, hence the No Attack On Syria demonstration this Saturday August 31, 12noon at Temple Place near Temple (For more information contact: John Rees 07951 535 798 Chris Nineham 07930 536 519). Also, a picket of the London US embassy is planned for Tuesday September 3 at 5.30pm. For more details: http://www.stopwar.org.uk.

Oh gosh – my first vblog (well, of sorts)! Wednesday August 2013!, London, England…

 I knew I was going to be bombarded with Martin Luther King ‘I Have A Dream’ 50th anniversary stuff all day! Started the morning listening to Henry Bonsu and Juju on Colourful Radio. I was so glad the interviewed Paul Stephenson OBE. Because I’m on a mission to let people know that we’ve had, and continue to have, African British led civil rights activism in Britain!

And if we’re going to talk about MLK’s ‘I Have A Dream’ and the March On Washington For  Jobs And Freedom, at least let’s make one important link to England – the day the Americans marched, and MLK made that famous speech – August 28 1963, was the same day the Bristol Bus Boycott officially ended!

What boycott? I hear some ask – well, check out 2013 history focus Paul Stephenson & The Bristol Bus Boycott (the other is John Archer – London’s First African Mayor): http://npsbbb50.blogspot.co.uk.

I’m also conducting video interviews for the Look How Far We’ve Come… project, which aims to map our African British histories from the lens of racism. Henry Bonsu has already been interviewed. Earlier in the afternoon, I interviewed trade unionist and maverick politician Kingsley Abrams in Brixton. From that interview, I dashed to Downing Street, only to find the organizers were setting up.

So I took a leisurely walk across the Thames into the Southbank Centre to catch some of the Apples And Snakes/Architects Of Our Republic’s organized MLK ‘I Have A Dream’ inspired poetry and performance. I was asked by the young Mellow 9 production crew filming the event my views on MLK’s speech.

I made them know that it was meaningless just spouting out whichever bits we remember, if it makes no difference to lives. If we are having problems getting jobs, accommodation, or feel there’s no equality, then it  doesn’t mean much.

Of course, I couldn’t help pointing out that was a British civil rights moment worth celebrating too – not surprisingly, the Bristol Bus Boycott did not register immediately, though the got the point of exposing that link to the American seminal moment.

Went back to Whitehall, where things were about to kick off with Stop the War Coalition chair Jeremy Corbyn MP about to introduce his comrade in the House Diane Abbott, who wore her left badge with pride. Her short, but on-point speech was followed by Tariq Ali, and a succession of activists of various shades and union bods.

Keep off Syria, and the call for parliamentarians, particularly Labour’s leadership, not to back PM David Cameron’s desire for military action against Syria, was the common thread. But no sooner had civil disobedience been urged by Sinn Féin representative Sean Oliver than those who wanted more than just talk, took over one side of the street, and the seeming no-action by the police emboldened other to take over the other side. The end result was traffic being directed to do a U-turn in either side of the demonstrators.

We were reminded to get on to our MPs make sure they did not vote for war on Thursday (this I did, except my MP apparently was investigating the situation, so could not declare an unequivocal position as of Thursday morning!)

I decided I would go on the No Attack On Syria demonstration convened by CND and Stop The War Coalition for this Saturday August 31, 12noon at Temple Place near Temple tube station. We’ll be passing Parliament and Downing Street on the war to central London. Join, if you can! 020 7561 4830, http://www.stopwar.org.uk/events/national-demonstration-no-attack-on-syra.

Rounded off the evening by returning to the Southbank, where there were more poetry performances, and a mini march from Jubilee Gardens to the front of the Royal Festival, where the poetry performances went up notch as the evening got darker, and was superbly wrapped up by veteran socio-political spoken word dons The Last Poets!

On the way home, tired as I was I scanned the day’s Evening Standard. Sure enough, nothing on the Bristol Bus Boycott, but there was three MLK articles, including a leader piece.

I managed to catch ‘Martin Luther King And The March On Washington on BBC 2, followed by MLK: The Assassination Tapes on BBC 4. The Beeb at least had a decent Bristol Bus Boycott piece on the previous day’s Newsnight, and the best online article on the boycott I’ve read thus far: Jon Kelly’s BBC News Magazine ‘What Was Behind The Bristol Bus Boycott?’: http://www.bbc.co.uk/news/magazine-23795655

Done. Finito!

Kwaku

TAOBQ (The African Or Black Question)

http://www.TAOBQ.blogspot.com

Postscript. Paul Stephenson is one of the subjects of the NARM (Naming And Role Model) project, which I produced for pan-London voluntary organisation BTWSC. A trailer can be found at http://vimeo.com/19954320. Last year, the Harrow BHM group brought him down to London as a guest speaker. A had the pleasure of leading the Q&A session, where I probed a bit more in order to get a better grasp of the boycott. Some of the videos will be posted soon at http://npsbbb50.blogspot.co.uk.

Earlier this year, we were back in Bristol to interview Mr Stephenson for my on-going project. The full title’s self-explanatory – ‘Look How Far We've Come: Racism, The Bristol Bus Boycott,  Black History Month,  The Black Sections,  And Where Are We In Today's Union Jack?’. Look out for Look How Far We’ve Come… Exploring African British Histories late October: http://lookhowfar.eventbrite.com, and Harrow African History Month’s ‘African British Civil Rights Since The 1960s’ launch on September 30 @ Harrow Civic Centre: https://harrowbhm.eventbrite.com.

Post-John Archer & Black Politics Presentation

Last week Tuesday’s John Archer & Black Politics presentation had one of the highest number of attendees for the history programmes at Battersea Library. I thank all who attended. Especially:

Sean Creighton, who contributed. Although Peter Fryer and several sources state that Archer’s mayoral vote was 40-39, Sean opts for the contemporaneous reports of the day, which indicate 30-29. Archer’s wife is often referred to as Bertha, an African Canadian, but Sean’s research shows his first wife was called Margaret, an African Canadian, whilst Bertha was the second wife, and English.

Knowing my stance in using ‘African’, and promoter of ‘black music’, Sean thought some clarification would be helpful. Well, there’s no confusion. Reproduced here from the TAOBQ (The Black Or African Question) blog is my position on the matter:

Black is a term that does not recognise the African identity or connection with the African continent. It was once a powerful and unifying political term, which embraced British “ethnic minorities” such as Africans and Asians. However, the latter have in recent years forged a separate identity, whether or not they were born in Asia, which has led to classifications such as Black And Asian, and Black, Asian And Minority Ethnic.

Whilst TAOBQ has no issues with ‘black’ in relation to an all-inclusive term for political solidarity among British ‘ethnic minorities’ or ‘black music’ describing a music genre, the campaign is advocating that people of African heritage be identified as African, instead of the meaningless ‘black’.

Next on the roll-call is Allswell Eno, who’s behind the The bLack Of Respect campaign, which aims to  “restore our dignity as a race by getting people, chiefly ourselves, as well as institutions in the UK, Europe and other parts of the world to cease referring to us as ‘black’ and describe us by heritage, like every other race.” Please support the bLack Of Respect petition for institutions such Office of National Statistics and others that engage in ethnic monitoring to abandon ‘black’ for African, be it British African, British African-Caribbean, African-American, African-Brazilian etc.

Brother Omowale’s attendance was a timely reminder for me to attend the PASCF (Pan-Afrikan Society Community Forum) workshop last Thursday on Kwame Nkrumah’s Consciencism philosophy. Although we only managed to read a few paragraphs on the introduction to ‘Consciencism: Philosophy and Ideology for De-Colonization’, I learnt so much about my former president because facilitator Brother Kwami made sure we understood the import of every sentence! Nkrumah did not use words “by heart” - each word was used purposefully.

If I was to sum up what I learnt - in a way Nkrumah is warning us about the mis-education of the then colonial African, who becomes learned through his engagement with Western philosophers and higher education, which if applied "wholesale" just props up the status quo i.e. Western capitalist and imperialist structures and viewpoints. It is the awakening or conscientisation which allows Africans to use that knowledge in a way that serves its people, rather than the colonisers.  

If you are interested in gaining a deeper understanding of the works of Nkrumah’s and other political thinkers, this free, small class is highly recommended. It’s not a seminar, and be ready to be a pro-active participant. Participants are encouraged to study particular topics in order to lead a discussion. The next Consciencism workshop is this Thursday April 25, 7-9pm at WASP (the West Indian Association of Service Personnel), 163 Clapham Manor Street, London SW4 6DB (Clapham Common). Just turn up or email: omowalerpt@yahoo.co.uk.

Nubian Jak almost gave the impression that my presentation was literally predestined, as that was the same day the news of the John Archer stamp was announced! I thought it was the Post Office that had introduced that horrible term ‘Afro-Caribbean’, but I was wrong – the Post Office’s website uses the African-Caribbean terminology. I suspect that ‘afro-‘ source must be the Daily Mail’s story, which has then been lazily regurgitated by other media!

Talking about black music, my organisation, BritishBlackMusic.com/Black Music Congress, is the initiator of British Black Music Month (BBMM), which takes place in June into mid-July - expect a Nubian Jak plaque to be unveiled in London  during BBMM2013. BBMM2013 will also feature a Vinyl Memories event in Battersea Library, and I’ll be roping in two old mates who attended, Clive Allick and Mark Jackson, as guests on the Veterans’ Front Room: Vinyl & Music Industry Memories sessions that will take place on the weekends in Wembley.

It seemed like everyone else had something to sell or plug, apart from me! Sean is the publisher of those useful booklets covering the likes of composer Samuel Coleridge-Taylor and Plymouth Labour activist Bill Miller. NARM role model Marc Wadsworth, who is mentioned in my presentation on account of being the biographer of John Archer’s one time comrade Shapurji Saklatvala, had copies of the ‘Divided By Race United In war And Peace’ booklet – you can see the trailer of the film at The-Latest.com.

Elder Clarence Thompson MBE, came very early and spent the time telling me and showing me material about things he had done, which he didn’t mention during my recent interview with him for the Look How Far We’ve Come project. He’s one of the unsung been there, done it type of fellow, whose history needs to be better known. He was given an opportunity to raise awareness and fundraise to help south London’s Queen Mother Moore move from a supplementary to a fulltime school, by selling a special badge and copies of his illustrated poem. The original is housed in the UN HQ.

Cllr. Tony Belton, who’s the councillor for John Archer’s old Latchmere, ward attended with Penny Corfield, who scripted the ‘Red Battersea: One Hundred Years of Labour 1908-2008’ DVD, which tells the story of Battersea’s long and chequered Labour party history. Naturally John Archer is featured. Penny was kind enough to give us a copy, and Cllr Belton sent me a copy of the John Archer portrait, which hangs in his hometown Liverpool. See the Battersea Labour website for details of how you can purchase a sleeveless version for £5.

Brother Omowale had flyers promoting his Pan-Afrikan People's Phone-In on Sundays 7-10pm (studio phone number 020 8144 4547). It can be heard via a link on the www.pascf.org.uk website.

To wrap up, it’s nice to see history teacher Dan Lyndon-Cohen kept the promise he made on the BASA e-list “to be more conscious in the future” by refraining from using “by people of Black and Asian heritage”. In his comment piece for History Workshop Online, ‘A Response to the Proposed National Curriculum in History’, he must be commended for using “people of African and Asian heritage”.

Nothing to do with history – well actually it does in a sort of round about way, and it focuses mainly on BASA interest areas, Africa and Asia, here are details of two Fairtrade related activities in Brent and Harrow: 

Fairtrade presentation 8th May 1-3:30pm

In the lead up to World Fairtrade Day, there will be a Fairtrade presentation by Cllr Nana Asante, Chairperson of Harrow Fairtrade Campaign and Brent Fairtrade steering group member, at the Luncheon Club, St. John's Community Centre, Crawford Avenue, Wembley HA0 2HX. The cost of the meal is £4 and the presentation will take place after lunch. For more information: catherineamiller@hotmail.co.uk.

Fairtrade Pop-up Restaurant

Mark World Fairtrade Day at the Fairtrade Pop Up Restaurant at Stanmore Baptist Church, Abercorn Road, Stanmore, HA7 2PH on Saturday 11th May 1:00-3:30pm. It’s organised by Harrow Fairtrade Campaign in partnership with Mission Dine Club (MDC) and is an opportunity to fundraise for MDC & Harrow’s Foodbank, and raise awareness about Fairtrade. The cost is £6.50, but £5.50 if tickets are bought at http://missionfair.eventbrite.com‏. Menu: Jollof rice & chicken and plantain, with vegetarian option, and dessert. For more information: missiondine@hotmail.co.uk.

Lastly, lastly, lastly – I had an opportunity to watch the South African made feature film ‘Otelo Burning’ last Sunday. Although Flash Musicals Film Club’s regular spot at the their Edgware base is the first Friday of the month, from 6.30pm (£5 adults, £2 children, includes meal), they do the occasional Sunday special. This screening had the director and one of the cast, whom we were able to chat with. Whilst the film is said to be based on real life incidents around the time the country was about to move towards multi-racial elections and surfing, there’s a disturbing end bit, which was not based on an actual incident. It was so bleak, one wondered why the director swung her artistic licence in that direction, instead of offering some positivity or hopeful alternative.

Kwaku

John Archer and Paul Stephenson are NARM role models and the focus of BTWSC/African Histories Revisited’s 2013 African British history presentations. it will be 100 years since John Archer became London's first African mayor, and 50 years since Paul Stephenson successfully led the Bristol Bus Boycott. For more information regarding creating or delivering an African British civil rights history programme around these 2 NARM role models: btwsc@hotmail.com. For event details and bookings: www.narm2013.eventbrite.com.

A Lot Of Noise About "Black History" But How Serious Are We Really About African History?

A Lot Of Noise About "Black History", But How Serious Are We Really About African British History?

By Kwaku
TAOBQ co-ordinator

Jan. 11 2013 Update:
Mary Seacole and Olaudah Equaino are included in the recently published draft National Curriculum (NC), but for those calling this a victory, please read history teacher Dan Lyndon's 'A Pyrrhic Victory' (also copied at bottom of this page), which points out the other African history elements that have been removed. Incidentally, four days after the Jan. 2 publication of OBV's 'Michael Gove dumps Mary Seacole', there were 43 comments. Within the same period since the triumphant piece 'We’ve won ! - Mary Seacole, Olaudah Equiano' was published, there's been only 3 comments. It makes me wonder if we really cared that much, except for the maintenance of the status quo i.e. have Seacole in the NC. As in my piece below, I think I'm right to say Gove really had people dancing on a pin - he's certainly played most of us!
Incidentally, the African experience is dealt with in the draft NC under: "The slave trade and the abolition of slavery, the role of Olaudah Equiano and free slaves". Hopefully you'd have noticed the oxymoronic expression "free slaves"!
 

It may be cold in January, but Education Secretary Michael Gove has got many people hot and bothered - Africans, non-Africans, historians, politicians, community leaders, unionists, left-wingers, multi-culturalists, feminists, race and diversity experts, and a number of other groupings that don't immediately spring to mind, are in a tizzle as he has them dancing on the head of a pin.

Why the fuss? Because a leaked document alleges that among the historic personalities being dropped from a Gove-ordered revision of the schools' history curriculum, are the only two African British personalities - the 19th century Jamaican-born nurse and entrepreneur Mary Seacole and the 18th century African born (in present day Nigeria) abolitionist and entrepreneur Olaudah Equiano. 

Not surprisingly, there were emails flying about regarding the matter, some pointing to the OBV (Operation Black Vote) led petition to oppose the removal of Seacole from the national curriculum.

My online search for the petition initially brought me to an OBV blog entitled 'Michael Gove Dumps Mary Seacole'. It was a piece that excellently made the case for Seacole's place in the curriculum. 

So even though I was later to sign the petition, I thought the issues were wider than Seacole or indeed Equiano, who I was the first to introduce into the discussions in my comments entitled Also Expunged Is Olaudah Equiano. Way Forward (also copied below). Thankfully whilst the petition is focused on Seacole, Equiano was added in an open letter by the petition organisers and their supporters. 

Then on the BASA (Black and Asian Studies Association)  e-ring for historians and teachers, I suggested instead of just focusing on the national curriculum, and who’s in or out, that the network could set up a complementary African history curriculum, which would provide a wider list and sources for anyone interested in African history. A meeting has been called to move this forward.

So TAOBQ has done its bit cutting through the noise and offering some useful suggestions. All that’s left to say is that how many of the people making noise, signing petitions and feverishly forwarding emails on the matter, really care about African history – be it what’s taught in the schools, or during Black History Month (BHM)?

Indeed, some people are not particularly interested. They just want things to be there. I'm reminded  of the time London Mayor Boris Johnson slashed the mayoralty's Black History Month budget. There was the expected hue and cry. Though I believe the majority of those making the noise had not even attended one of the Mayor's BHM events.

Over in Harrow, I know that the year the Council "forgot" to mark BHM, a number of individuals made enquiries and noise. However, when BHM was belatedly re-introduced, did these supposedly interested fans of BHM turn up? Nope.

If you’re interested in African history, then look beyond what’s on the national curriculum. Simply because it can not offer anything near passable or adequate coverage of our history. There are a whole range of resources and programmes that cover the breadth of our history. That’s something Gove can not control!

Throughout 2013, TAOBQ, BTWSC and African Histories Revisted will be delivering a number of African British history programmes highlighting NARM role models John Archer and Paul Stephenson. It will be 100 years since Archer became London's first mayor, and 50 years since Stephenson successfully led the Bristol Bus Boycott. For more information regarding creating or delivering an African British civil rights history programme around these 2 NARM role models: email: btwsc@hotmail.com.

Also Expunged Is Olaudah Equiano. Way Forward
Submitted by Kwaku (not verified) on Thu, 03/01/2013 - 21:59.

I came by this excellent article because I heard OBV has a campaign to pressure Education Minister Michael Gove from going ahead with his plans to remove Mary Seacole from the new History curriculum.

Whilst I am not against such a campaign, I would like to highlight the fact that the African abolitionist Olaudah Equiano has also been moved out, or should I say, expunged, from the new curriculum. So my question is that would a joint petition for the two African British historic personalities be better than two separate petitions?

As it is, we are responding to a leaked draft, so there may a small window for the likes of Seacole and Equiano to be "re-instated" in the new history curriculum.

Abolition of chattel enslavement and immigration are said to be left in the new curriculum - not sure what's happened to American civil rights. The old curriculum allows for topics such as resistance against enslavement, but how many teachers would know, let alone teach about about Nzinga, Sharpe, Bussa, Kofi, L’Ouverture, Nana (Nanny) etc?

Immigration, for example, should not just be about "new" or "different" peoples coming to Britain, or the change of the cultural landscape. What about the impact on the social and political landscape, as a consequence of activism which brought in race relations laws, which begat the other equality laws.

The way forward? I don't think the school history curriculum can satisfy everyone. So I've suggested to BASA (Black And Asian Studies Association) historians and history teachers that politicians will always play yo-yo with the history curriculum, and that the way forward ought to include producing a complementary curriculum which those who are interested in African British history can refer to.

If people are interested in African British history, then as much as they should fight for maintaining or re-instating Seacole and Equiano, they should also look at the complementary curriculum from which they can improve theirs and their children's knowledge of African history whether through self-study, Saturday schools, community projects, or other informal learning routes.

Some of us are not waiting on the schools to do it all for us. I run African history projects through TAOBQ (The African Or Black Questions), Akoben Awards and BTWSC. Other community organisations doing the same include the likes of Black History Walks, Nu Beyond, Ligali, etc.

A Pyrrhic victory

Submitted by dan lyndon (not verified) on Thu, 07/02/2013 - 22:57.

Although the inclusion of Seacole and Equiano is welcomed, the new NC proposals are a disgrace. They represent the complete reversal of all the progress that has been made over the last decade in ensuring Britain's diverse history is recognised and taught in schools. The tokenistic reference to Seacole and Equiano ignores the significant contributions that have been made to this country by people of Black and Asian heritage and wipes out a presence that has been recorded since Roman times. The first time any student will even know of this presence, under the new proposals, will be after studying history for 7 years! and the first thing they will be taught is that Black people were slaves. Gone is the awareness of African civilizations, the Blackmoors in Tudor Britain, radicals such as Cuffay, Davidson and Wedderburn. Where will students learn of the writings of Ignatius Sancho, the performances of Ira Aldridge or Samuel Coleridge Taylor? How can they be inspired by the pioneering efforts of Walter Tull or Claudia Jones? This misguided, amateurish attempt to impose a narrow, Little Englander interpretation of history must be challenged with the same vigour and passion as the campaign to support Seacole.

Do We Still Need Kwanzaa? Definitely Yes!

Do We Still Need Kwanzaa? Definitely Yes!

by Kwaku
www.TAOBQ.blogspot.co.uk

Was it a case of serendipity that on the day I received email of another African American history professor’s brush with the police, and started my as yet unfinished email to the founder of Kwanzaa, Dr Maulana Karenga, I should chance on a HuffPost article on Kwanzaa, that I just had to respond to?

The article in question is a recent HuffPost Black Voices co-ed by former White House fellow Theodore Johnson entitled 'Do WeStill Need Kwanzaa?' Although I don't celebrate Kwanzaa, neither do I celebrate Christmas, birthdays etc.

As much as Johnson tries to be balanced, I do not agree with his main argument. Which is that African Americans have now achieved in a post-Civil Rights era - they've made it into the middle classes, they occupy positions of leadership in the public and corporate spheres, and even occupy the White House, and that they ought to see themselves more as American, and less as African. Hence Kwanzaa is a celebration where its sell-by date is almost up, if it hasn’t already expired.

It would seem segregation and discrimination have been kicked to the curb, and African Americans are now getting their just share of the proverbial American Pie. Is that the reality for the majority of African-Americans?

For those who think they've safely broken through the glass ceiling, and even with an African as the President, here is a warning or reminder: never mind the streets and ghettos, where the opportunities and civil rights of Africans who have not been able to pull themselves up the ladder are routinely trampled upon and who are herded into the criminal justice system as fodder. But what about the number of times we hear of educated, middle-class African Americans reminded of their “supposed place"?

What did one former American president, often described affectionately as a "black" President say about the then presidential hopeful Barack Obama? Something on the lines of a little while back, he would have been serving tea to Europeans, and now he has the temerity to run for president.

And Henry Louis Gates is not the only professor to wonder if the treatment he got from the police was simply because he was African, in spite of how far he'd come up the social and educational ladder. Earlier this year, a less celebrated professor of history and Africana studies Jahi Issa, author of ‘The Ethnic Cleansing of Historically Black Colleges in the Age of Obama’, had a brush with the Delaware State University (DSU) police, which not only landed him in hospital with severe injuries, but he is also facing prosecution on charges including resisting arrest, offensive touching of a law enforcement officer, and inciting a riot at DSU, which could put him in prison for several years.

That's enough reason why, African Americans who choose to celebrate Kwanzaa ought to do so, in the solid belief that the raison d'être for Dr Karenga introducing it during the heady days of the 1960s Civil Rights struggles has not changed one iota. It’s nowhere near its sell-by date.

Just because some Africans have made it into high places – be they police or military officers, judges, mayors, senators, university professors, public company CEOs – good on them,  but don’t be fooled into believing it's a post-Civil rights, post-racial American society, and that it’s time to put away your African celebrations, like Kwanzaa. Hey, for those celebrating it, I’m moved to shout out: “Happy Kwanzaa”! 

 

Kwaku is the TAOBQ (The African Or Black Question) campaign co-ordinator. http://www.TAOBQ.blogspot.co.uk.

Highlighting Brazil's Complex African Identity And Race Issues

Highlighting Brazil's Complex African Identity And Race Issues

Kwaku
TAOBQ co-ordinator


December 28 2013

We've all heard about Brazil having one of the largest African populations outside of the African continent. We've all heard Bahia has one of the strongest, rootsy African cultures in the Americas, and when we hear a samba tune, we immediately associate it with Brazilian culture. Of course everyone knows that Brazil is one of the world's top football nations.

Well, I even have some Brazilian roots from the Tabom people - African-Brazilians who returned to Ghana and other West African territories. But apart from some of its music, I haven't been particularly interested in Brazil, and was not aware of its complex African identity and race issues until very recently.

Oh, that's apart from a story I heard at a Soul Trade seminar many moons ago - I think it may have been told by Dotun Adebayo in his days as a music journalist. Apparently, despite the huge number of Africans within Brazil society, its people were just not used to seeing successful Africans within the mainstream (perhaps with the exception of Pele) that when they saw crossover music stars on TV like Michael Jackson and Tina Turner, they just assumed that they were European!

In Britain, when "black" is used as a racial descriptor, it generally means people of African or South Asian heritage. In the political context, it can be as broad as to cover non-Europeans, and can even go as far as covering oppressed European groups! In the US, "black" pretty much covers people of African heritage, irrespective of whether their antecedents are located in Africa, or more recently, from the Caribbean.

However, in Brazil, it turns out to be another ball game! It seems our debate about what we call ourselves in Britain is nothing compared to what's going on in Brazil - The Black Women Of Brazil blog has an article on the subject worth reading: Black (Negro) or African descendant (Afrodescendente)? What's in a term?

The article explains the five main racial classifications (for a fuller understanding of terms such as "preto" (black), "branco" (white), "pardo" (Mixed-race, brown), "amarelo" (yellow, East Asian) and "indígena"/''indio" (Amerindian) see Racial Classification And Terminology In Brazil  or Afro-Brazilian), the recent revelations from the 2010 Brazilian census, and which terminology three well-known Brazilians of African heritage prefer to describe themselves by.

Interestingly, whilst Brazil is held up to be the nation with the most Africans outside of Africa, strictly speaking, only 7.6% of the 2010 census identify themselves as "black", "preto" or African. That's about 13 million out of a population of some 195 million people of different shades.

This is the 2010 census breakdown: "Brancos" ( 47.3%),  "Pardos" (43.1),  "Pretos" (7.6%), "Amarelos" (2.1%) and "Indígenas" (0.3%). However the figures do not tell a complete story - the census is dependent upon self-identification by respondents, so perception and reality are not always the same. For example a "pardo" who sees himself as "branco", can self-identify as such on the census and hence pass as white.

However, advocates of the Movimento Negro (African Brazilian movement), which urges African pride, also argues that the African-Brazilian population is politically, culturally and racially made up of those classified as "preto" (African) and "pardo" (part-African), which makes up what is popularly described as the "Afro-Brazilian" population. "Pardo" covers those described as "mixed race", and also known as brown, mulatto, or "mestizo". Among the "pardo" is a mixture of African with European, Asian, and/or Amerindian. The numerous permutations produce a wide range of shades and phenotypes.

Whilst some "pardos" are comfortable aligning themselves with the "Afro-Brazilian" terminology, others, one would imagine those closer to "brancos" in shade and other typical European phenotypes, whilst not passing themselves as "brancos" do not want to be identified by their African blood.

Other terms worth noting are "morena", which basically describes a brown or light skinned female of African heritage, whilst "negra" basically refers to a female with mainly African features. Considering the socio-economic advantages of being a "morena", ironically the actress Camila Pitanga, who is an obvious "morena" takes pride in describing herself as a "negra", whilst the media  often describes her as a "morena" and asks her why she insists on describing herself as a "negra"!

With the 2010 census showing that the African-Brazilians are the biggest racial group for the first time in the country's history - the "preto" and "pardos" population has grown whilst the "brancho" population has fallen in the last 10 years - perhaps it's not surprising that another terminology has sprung up to describe this ethnic majority group: Afrodescendente, which means African descendant.

It's a good move, in that it links people to their African ancestry. But what's up with the Brazilian love for the word "Afro", which in places like Britain is often associated with the Afro comb! And as all humanity descended from Africa, they ought to consider using African heritage instead (see Thinking About Language In Teaching African History - the TAOBQ Primer).

Glória Maria, a famous TV host/journalist doesn't like Afrodescendente, favouring negro ("black") or "neguinha" (supposedly a term of endearment meaning "little black woman"). Is it because Afrodescente identifies too strongly with Africa? Particularly for someone in mainstream media, where a strident African association may not be perceived as a career enhancer. Incidentally, we've been there before - the TAOBQ campaign started by finding out which terminology African heritage people in London preferred - African or black? 

Preta Gil is a singer and actress, and the "prado" daughter of Gilberto Gil, a famous musician and former Brazilian Minister of Culture in Brazil. With her first name mistakenly substituted with "Preto" and even "Afrodescente", no wonder even though she recognises her African roots, she dislikes labels of any kind.

It's left to  singer Toni Garrido to give the unequivocal support for the use of "Afrodescente". Says Toni: “I use Afrodescendente because it’s a cooler word than negão, crioulo or neguinho."

Curiously, there isn't much of a socio-economic gap between the "preto" and "pardo". However, not surprisingly, there's a massive gap between the African-Brazilian and their European counterparts.

To deal with racism in Brazil, I'm indebted to an article on Travel Making Kai's blog entitled 'A Lighter Shade Of Black… Observations Of Racial Identity In Rio'. I'd like to think that she's taught me a bit about our Tabom history, and that through attending some of the TAOBQ events, I've made her more aware of issues around African identity.

Kai, who's on a visit to Brazil, where she's researching Tabom history, is also taking the opportunity to research the experiences of continental Africans living in different parts of Brazil. 

'A Lighter Shade Of Black…' reveals the racism and sexism African women face in Brazil. Kai sees beyond the "We’re all one people - Brazilian" facade. She even talks about an Irish mother who faces discrimination because she has a "pardo" child,  and some of the discrimination associated with what's popularly known as "shadism".

Well, this just about scratches the surface of a deep issue. Should you wish to explore further, I've copied below some links to use as a starting point on your journey of discovery of Brazil's rainbow nation.

Another important area, sadly not touched on here, is class, and how it places out in tandem with racism.


Sources:
Kai Li's Tabom Project
http://www.facebook.com/pages/Kai-Lis-TABOM-project/266125266965

A lighter Shade Of Black… Observations Of Racial Identity In Rio
http://travelmakerkai.wordpress.com/2012/12/21/a-lighter-shade-of-black-observations-of-racial-identity-in-rio

Black (negro) or African descendant (afrodescendente)? What's in a term?
http://www.blackwomenofbrazil.com/2012/11/black-negro-or-african-descendant.html

Racial classification and terminology in Brazil
http://www.blackwomenofbrazil.com/2011/11/racial-clasification-and-terminology-in.html

Brazil census shows African-Brazilians in the majority for the first time
http://m.guardian.co.uk/world/2011/nov/17/brazil-census-african-brazilians-majority

Black History Month May Be Over For Another Year, But We Rewind To Some BHM Issues

Black History Month May Be Over For Another Year, But We Rewind To Some BHM Issues

Kwaku
TAOBQ co-ordinator

November 24 2012

This piece is from a comment to an article entitled 'Why Black History Month Is Damaging To Black Culture' by Chama Kapumpa, published by Sabotage Times.

Dear Charma,

I applaud you for writing this article, and I admire your desire for discourse on BHM, particularly as you're studying history within an academic environment which encourages discussion. Your wanting to have a focus on African British history is one I concur with.

As much as I am about global African history - by the way, I'm writing this from Accra, Ghana where I facilitated a workshop last week entitled 'What Does It Mean To Be A Global African?' Positive feedback's led to a followup workshop, ‘How To Regain Our African Identity And Self-Confidence’ on Oct.24 – however, I believe efforts must be made to tell African British histories – it does require some effort, unlike the more prevalent African American histories, particularly the Civil Rights movement, which is a history curriculum topic.

What do we know about our own African led civil rights movements in Britain? Next year, the focus will be on the 50th anniversary of Martin Luther King’s ‘I Have A Dream’ speech – but how many of us know that the day that speech was made also marks an historic moment in British history? That and a few other not so well known incidents were some of the histories I presented last year in a series of NARM African British Civil Rights Histories presentations across London.

Anyway, back to your article – I think some of the points you raise are not failings of the Black History Month (BHM) concept, but rather a deficiency in the programmes that are delivered under the BHM banner. Firstly, the fact that BHM is wide ought to be an asset. 

The deficiency lies in the laziness of schools, councils, unions, and community organisation who deliver BHM events, in that they often pluck for the narrow, same-old, same old topics – enslavement, Mary Seacole, Rosa Parks, Martin Luther King, Nelson Mandela, and lately, Obama. And those are the ones that are supposed to have a history focus.

The wideness of BHM allows us to connect in many beautiful ways, if only we can see the dots. For example, we’ll be showing ‘The First Grader’, but as heart-warming as it is in the main, it offers us an opportunity for a little discussion on the value of education within the African British communities, and to look at the dark side of British history from the context of what happened during British colonial rule in Kenya.

My view is that most of what passes as BHM tend to entertainment and cultural programmes, which I believe can be put on any other time of the year. It seems you’ve been lucky to have had quizzes, where some effort have been made to focus on history, even if the focus is seldom on African British history. That said, Charma, there are some creditable, accessible and engaging BHM programmes delivered using a range of techniques, from talks, Powerpoint presentations, films, to edu-tainment performances which focus on history, particularly those relating to Britain. African history is part of world history, and some are part of British history. But as you pointed out, history is selective.

If you think BHM gives African history an “otherness” – please note that not all histories can be mainstream. For example, are the histories of the Londoners who’ve lived in the east of London for centuries not worthy of being mainstream? But can’t their histories be just as easily described as the “other” in terms of mainstream British history? I have no issue with African history seen as the “other”, so long as when it’s delivered, be it under BHM or in history class, it’s presented by knowledgeable people and devoid of Eurocentric biases, which many of us unwittingly regurgitate! You also made the point that there is seldom the opportunity to engage in discussion.

As I’ve said, that’s not the fault of BHM, but the programme designers or organisers. Having said that, there’s a world of difference between what one expects to achieve in a 3 hour BHM event, and a 3 year undergraduate history course. On your course, as future historians, you are being taught to question, and time has been factored in to learn and appreciate that skill. The majority of those attending BHM events are not historians. They attend either to be entertained or to learn a bit more African history. I’d suggest the priority ought to be creating an accessible non-academic environment to learn some African history, rather than whether or not they can critique the information delivered. Critiquing is part of an academic discipline. BHM events ought to be a learning, but not necessarily an academic exercise.

That said, I’ve been delivering BHM events – soon to be simply called AHM (African History Month), which do not only provide information on some aspects of our wide history (or histories), but also allow some form of discussion. That’s simply because the knowledge base does not reside solely with facilitators and panellists, even if they’ve got a number of history degrees. I’ll throw a challenge for you to experience 25 Years On… on Oct. 30 @ Harrow Civic Centre. It’s the only BHM event marking the 25th anniversary of the introduction of Black History Month in Britain and the Labour Party’s Black Section’s success with the election of the 4 African and Asian MPs in 1987, and which brings in the behind the scenes stories of those that were there doing the works. Click for 25 Years On... event report.

Finally, I’ll like to point to the title of your article, which may not have been written by you – ‘Why Black History Month Is Damaging To Black Culture’. BHM is about history, but because of the prevalence of what passes for BHM, BHM is seen to be more about culture, rather than history of African people. I’m not sure how BHM is damaging “black” culture – whatever that means, when in the main, the only culture we see is singing and dancing. For example when was the last time you saw a BHM programme focused on the role of the griot or kora in west African societies, or the role of the pardner or susu culture within African Caribbean communities in Britain?